Take my brethren, the Prophets, who have ſpoken in the name of the Lord, for an example of ſuffering affliction and of patience.
Behold, wee count them happy which endure. ye have heard of the patience of Job, etc.
THE HOLY LIVES OF GOD'S PROPHETS.
By J. H.
LONDON, Printed for Wil: Hope at the blew Anchor on the North ſide of the Royall Exchange. 1654.
S Ʋch and ſo extraordinary are your Favours, and ſo freely conferr'd upon me, that I muſt needs acknowledge I am in a ſtrict manner oblig'd to all opportunities of humble Gratitude. Whereupon (not without ſome praemeditation) I have thought ſit to take this, and have adventured to publiſh to the world the Lives of theſe HOLY MEN under your Patronage, who indeed for a kind of ſympathy between you and them, doe the rather owne you for their Patron: For if you pleaſe but ſeriouſly to peruſe them, you may in many things read your ſelfe, and find wherein you have made them the pious Preſidents of your own good Works. Of thoſe, as you well know, my ſelfe have had no little experience, a Theame too on which I might well inlarge my ſelfe; but indeed ſuch is my unhappineſſe, I want thoſe abilities, either by more excellent Art of Language to expreſſe them, or any other way of ſervice or reſpects to teſtifie ſufficient thankefulneſſe. What need I then adde more, ſeeing this little already ſaid, though but meane, and according to my duty, is I am confident above your expectation, ſo little doe you delight in the reſitall of your kindneſſes, or deſire they ſhould bee thus brought to your Remembrance: your expectations as in a ſutableneſſe to your Chriſtian Vertues, await higher Rewards with thoſe Pious Men before mentioned, that as you have endeavoured to imitate their Lives ſo you may alſo partake with them in their Eternall Happineſſe; for the fruition whereof, hee ſhall daily pray, who in all duty ſubſcribes himſelfe, Sir,
THe Prophet Job, who was alſo called Jobad, as the ſeventy Interpreters relate in the end of the Book of Job, or that book which is writ concerning Job, was head of the fifth Family from Abraham, as the ſame Interpreters deliver in the ſame place. For Abraham begat Iſaac, Iſaac Eſau, Eſau Zara of his wife Baſemath the daughter of Iſhmael, Zara Jobad, who alſo is Job.
This man although he lived amongſt wicked and lewd people, and dwelt in that Country called A•…ſotis, or Hus, in the borders of Idumaea, yet was he not infected with any vice or lewdneſſe from them, but even from his childhood he eſchewed vice and2 followed vertue with that reſolution of ſpirit, that he would never do otherwiſe than he ought, even when he had loſt all thoſe things which mon eſteeme moſt deare, his Fotranes, and Children, and his whole body was ſo peſtered with ſores, that his very friends could not endure to looke upon him: which things becauſe they be ſo excellent, and make for his greater commendation than if he had moderately behaved himſelfe only in proſperity; I reſolve to declare all ſeverally, that all men in adverſity and miſery may have a notable example ſet before them of this man.
And becauſe it is no great matter of praiſe, nor any ſuch rare vertue for a man to loſe but an indifferent Eſtate, and to beare out that misfortune gallantly, we muſt underſtand this, that Iob was no meane perſon, nor one that had but a poore or ſlender Fortune, for he was the ſecond King of the Land of Edom, inaſmuch as he ſucceeded in the roome of Bela, or Balach the firſt King; And he was very rich for thoſe times, wherein mens wealth conſiſted much in flocks and heards; it is therefore recorded in the Scriptures, which mention that he was a wealthy perſon, how that he had ſeven thouſand Sheepe, three thouſand Camels, five hundred yoake of Oxen, and five hundred ſhe Aſſes, and a very great Family. Now before I tell by what meanes all theſe things were taken from him, and with what mind he bare the loſſe of them, I will relate how he demeaned himſelfe in his proſperity.
Though he was a King and a Prince, as I have ſaid, and one that had ſuch a great Eſtate, yet did he never miſuſe his Soveraignty or Authority to the injury of his Friends or Strangers, like a proud man, nor his goods to the ſatisfying of his luſts; for in judgement he decided matters with ſuch equity, that when he went to the Gate of the City, and had his3 ſeat prepared him in the Court,The Courts were kept in the Gates of the Cities. all that heard and ſaw him (foraſmuch as the Aged ſtood up to him, and the Princes and Nobles forbore, out of reverence, to ſpeake in his preſence) thought him happy, and gave witneſſe to him that he delivered the poore which cried, and the fatherleſſe which had none to help them; the Cauſe which he underſtood not he ſearched out diligently, leſt, if he ſhould have paſſed ſentence whilſt the cauſe was unknown, he might both have done wrong to another man, and diſhonour to himſelfe.
And how he behaved himſelfe towards his equals or betters, either in Sutes and Controverſies which he had with them, or in other dealings, we may hence conceive, in that he never refuſed a triall with his man or maid ſervant, if at any time they would go to law with him; beſides, in his whole life he was ſo full of liberality and pitty, which had grown up with him from his infancy, that he never eate a piece of bread alone without the fatherleſſe; he never denied poore people what they requeſted; he never wearied out the people with delays; he never ſaw men periſh for lack of cloathing, or any poor man to be without a covering: Laſtly, he never ſuffered a ſtranger to tarry without doors, but was willing to have his houſe lie alwayes open to the traveller, ſo that he was an eye to the blinde, a foot to to the lame & a father to the poor; which though they be great matters, yet ſhall we ceaſe to wonder at them, if we doe but conſider that contempt of riches which was in him. For he neither placed his ſtrength, or confidence and hope in gold, nor did he rejoyce in much wealth when he had got it.
Let me now ſet forth his other vertues; He did not love his friends onely, but his foes alſo, and enemies ſo, as that he never rejoyced at their4 adverſity, he never ſpake againſt them, he was ſo modeſt and chaſt, that if ever woman had deceived his heart, or if ever he had laid waite at his neighhours doore, he did not refuſe that his wife ſhould be falſe to his bed. ch. 31. And of ſuch integrity of heart, ſuch innocency of life, and of ſuch an even behaviour was he towards all men, that if ever he had ſtept aſide out of the way, or had ever ſeen that which was anothers, ſo as to deſire it, or had taken any thing from any bodie, he did wiſh, that what he ſowed might become other men's, and that his family might come to ruine. And theſe things he wiſhed; or, rather he propounded this condition to them, that would taxe him of any injuſtice, not in his youth or middle age, or in his proſperity, but now that he was aged and in his adverſity, wherein men that are ſpitefull deviſe many things, becauſe now they need fear no power: Nor did he meane this touching his by paſt life, and alter his purpoſe for the remainder, but even as he lay in miſery, he profeſſed with a ſetled reſolution, that he would never forgoe his innocency of life, that a lie ſhould never enter into his thoughts, nor a wicked word-proceed out of his mouth, whileſt breath was in him, and thus did he carry himſelfe toward his neighbours. Now muſt we relate how he behaved himſelfe towards God.
Amidſt ſo much and ſo great proſperity, which is often wont to turne rich and potent perſons from Gods feare, worſhip and ſervice, he never worſhipped the Sun, Moon and Starres, as they uſed to doe, with whom, and amongſt whom he lived; but the onely and true God, with ſo great devotion, that when he married an Arabian Wife, by whom he had ſeven ſons and three daughters, and his ſons having invited their ſiſters, did feaſt one another every one his day; he fearing leſt they might have ſinned againſt God in any thing, or curſed5 him in their heart, was wont when the dayes were gone about, to ſend for them, and ſanctifie them, and early in the morning to offer burnt offerings according to their number.
It may now in order ſeem requiſite that wee ſpeak concerning the miſeries into which God ſuffered him to fall (not for his wickedneſſe, but to prove his patience, and to manifeſt it to others, and ſet it abroad to be imitated) ſo great miſeries, as ſcarce any man is able to imagine them. Sathan indeed bare ſuch hatred towards him, and was ſo blinde with a deſire to doe him harm, that he would not beleeve God, when he bare teſtimony to innocency, vertue and religion, but having extenuated theſe his ſo great vertues, as though they were not true, but practiſed meerly for the times ſake; that is, becauſe of proſperity, he ſaid, that God himſelfe ſhould at laſt prove it to be ſo; If the wealth wherein Job abounded, might be violently taken from him, and he of a happie man become miſerable: God who had knowne and tried the manlineſſe and valour of his Champion, gave Sathan power to take away his goods by force, and kill his children. He having this leave given him, inſtantly ſtirred up the Sabaeans; that when the eldeſt of Jobs children entertained the reſt at a dinner, having made an inrode, they tooke away the Oxen plowing, and all the ſhee Aſſes in the fields, and ſlew all the heardsmen, except one who came to bring him newes of that calamitie; whom when he was hearing, another commeth ſuddenly in who told him that the ſheep were burnt up with lightning, and the ſervants conſumed with the fire; who whilſt he was yet ſpeaking, there came in another who brought newes that the Camels were all taken away by the Chaldeans, and the ſervants all ſlaine but himſelfe; and he had not made an end of ſpeaking when a fourth brought him heavier newes then the6 former, touching the death of all his children, who when they were eating and drinking in their eldeſt brothers houſe, were ſlaine with the fall of it; what doe wee think that Job did or ſaid among ſo many and ſo great and ſo crowding calamities, or, with what mind he endured them? he underwent them with a conſtant ſpirit, proſtrating himſelfe upon the ground, with his garments rent, and his head ſhaven he worſhipped God, and with great conſtancy ſaid, Naked came I out of my Mothers wombe, and naked ſhall I returne thither; the Lord, hath given, the Lord hath taken away; bleſſed be the name of the Lord. This is a gallant example, and remarkable to poſterity, of a manly and patient Spirit: but that which followeth, is farre more excellent and glorious.
Sathan, who had done all theſe miſchiefes to Job, was not content (for he thought that he might been driven from his ſtability of Spirit, by ſome miſeries, and ſo might poſſibly be overcome) but procured far more grievous) for when God had asked him (after his brags, that he had gone about the world) whether he had conſidered his ſervant Job, an honeſt and religious man, and one that retained his innocency; whom notwithſtanding at his motion, he had made very miſerable without cauſe: He anſwered according to his malice, which cannot be ſatisfied but in deſtruction, that a man is wont to part with another mans skin for his owne, and his owne meanes to preſerve his life, which ſeeing Job had done in his goods and children, it was not to be accounted as any great commendation for him, or wonder, if he had not denyed God and curſed him. But if he would but touch his body with a diſeaſe, then at laſt he ſhould heare him curſe him to his face. God, who knew that his champion would not be overcome by bodily harmes, but that he would7 foile his adverſary, yielded his body to the Divels will, forbidding him to attempt any thing either againſt his minde, which is at his owne liberty, or againſt his life. He having received this power, preſently infected and vexed Jobs whole body with ſuch boyles, that no part of him remained ſound. It is worth our labour to conſider and take notice of what he did or ſaid in the calamity.
As ſoon as he felt the evill, like a man repulſed from his City and home, he ſat him down upon a dunghill, and ſcraped off the filthy matter with a potſheard: now his wife, which alone ſeemed to have been left him of ſo great a family to comfort him, when ſhee perceived him ſuffer this extreame calamity with ſuch ſtedfaſtneſſe of minde, not imputing this to his valour, but a ſtupidity, and ſenſleſſe dulneſſe, ſhee chid him, becauſe he yet retained his integrity, and adviſed him to curſe God and dye, or, as others interpret, to deſire humbly of God that he might dye, and not linger any longger. He, who had litted himſelfe to endure adverſities with a manly courage, Did mildly, ſhee had ſpoken like one of the fooliſh women, for they had received good things from God, why ſhould they not endure evill: Which word if we ſhould make uſe of in the like caſe, we ſhould not be ſo nice and effeminate, nor ſhould we ſo cry out againſt Gods providence; and indeed there is no queſtion but that ſaying of his wife did increaſe his ſorrow. For when we are in griefe and miſerie, if they who ſhould comfort us, I doe not ſay forgoe their duty by leaving it undone, but doe or ſay ſomething not agreable to what they ought, then truly, then I ſay, by this very thing the former griefe is increaſed.
But his three friends, Eliphaz the King of Theman, Baldad King of the Suhites, and Sophar8 King of the Naamathites, did more mightily ſet it on; for when they having received the newes of that ſo great a calamity, had come very long journeys together to comfort him at a day appointed, from the place which they had agreed upon for their common ſetting forth, and having beheld him afar off, ſo ſore afflicted, did not at the firſt know him, afterwards comming nearer, had lift up their voices and wept, and having their garments rent, had ſprinkled duſt upon their heads to expreſſe, their ſorrow, and had ſate with him ſeven dayes and ſeven nights, and were not able to bring out a word, for the griefe which they ſaw him ſuffer. Yet when he had begun to ſpeake, and they anſwering by turnes, or diſcourſing, had firſt objected that what he ſuffered, he ſuffered for his wickedneſſe; moreover they termed him audacious and•…aſh that would compare himſelfe with God, and abide the triall with him: Laſtly, they ſaid he was preſumptuous, becauſe he ſpake of himſelfe, and aſcribed ſo great vertues to himſelfe, which they ſaid might be found to be either none or falſe, by the things which he did endure: He againe for his part, did refute their opinion with ſuch weighty ſentences, telling them that they which were come to comfort him and caſe his ſorrow, did ſeem heavier then ſ•nd unto him. They having nothing to ſay, at laſt held their peace, and ſaid not one word more: But when they held their peace, Elihu partly excuſed Job, and tooke his part, and partly he accuſed him.
Which judgement of theirs concerning Job, God two wayes ſhewed how much it diſpleaſed him: firſt in that he ſaid he did not puniſh him for his wickedneſſe, but that he might get glory by conquering Sathan, and beſides in that he rebuked Eliphaz the King of Theman, becauſe he had not ſpoken right, as Job, and for that reaſon to make ſatisfaction9 for their wickedneſſe, he and his two companions ſhould take ſeven bullocks and ſeven rams, and goe to Job, whom he would accept, praying to him for them, when they had offered ſacrifice: Which when they and Job had done, God being moved by Jobs prayers pardoned them. In which thing, both the love and charity of Job appeared, who prayed for them, that thought badly of him, and ſpake againſt him: and his exceeding great renowne, who being contemned not onely by ſtrangers, but alſo by his friends, was accounted worthy with whom God would enter into diſcourſe.
Nor did ſuch a ſufferance and patience procure him this credit alone, but all things which Sathan (by Gods permiſſion) had taken ſingly from him, were reſtored double to him, Sheep, Camels, yokes of Oxen, and ſhee Aſſes, he lived alſo after theſe miſeries, a hundred and fifty years, happie and proſperous, and begat ſeven ſonnes and three daughters. In which doubled plenty and aboundance of things, he was not proud or rigorous againſt them that had neglected and ſcorned him in adverſity, deeming them unworthy to come at him or to ſpeake with him, or to aske him how he did, or objecting their omiſſion of what they ſhould have done, or threatning that he would be revenged of their injuries, but retaining ſtill his gentle behaviour, hee courteouſly entertained his brothers and ſiſters, his kindred and all them that were known to him upon any occaſion as they came to him, (when they knew that al things were changed to him ſort be better) and received ſmall preſents from them, from every one a Sheep, and one golden ear-ring, which then he might have been without; but he received them leſt he might ſeem to be pult up with proſperity and ſlight them.
The diſcourſe which he had with his10 friends, becauſe it is written in the book intituled by his name; I need not ſet it downe in this. It will be enough but to conceive this, that he made it for the moſt part concerning the miſeries of mans life, concerning the providence and power of God, concerning his former life, how excellently and devoutly he had ſpent it, concerning the puniſhments of the wicked, concerning the rewards and glory of the Godly, he propheſied many things touching the generall reſurrection of mens bodyes: which part of his diſcourſe hath eſpecially moved me, that reckoning him amongſt the number of the Prophets, I ſhould write his life, amongſt the lives of the Prophets. Which I have therefore placed the firſt, becauſe he was many ages before the reſt.
SAmuell the Seer or Prophet, was the ſonne of Elkanah and Hannah his Wife. Elkanah having two Wives, a thing which was then lawfull, Hannah and Peninnah: Peninnah which had borne children, reproached Hannah becauſe ſhee was barren. Hannah who was ignorant of Gods purpoſe, being much11 moved with the taunts and bitter ſpeechees of her adverſary, burſt out into teares, nor did ſhee eate yeare by yeare at thoſe ſet times, wherein Elkanah with his Wives and children went ordinarily from his houſe, from mount Ephraim, to Worſhip and Sacrifice in Shil•, where the Ark of God was placed, Sam. 5. He having ſound out the ground of Hannah's griefe and ſadneſſe, begun to comfort her ſaying, that he was better to her then ten children; now though ſhe felt ſo much oaſe of her griefe by this comfort her Husband gave her, that ſhe fell to meat, yet, knowing it was God alone that could fully releaſe her of her ſorrow, making a vow with teares, ſhee beſought him within her ſelfe, that he would pleaſe to looke upon her and vouchſafe her a Sonne, whom ſhe would devote his ſervant all the days of his life. Haeli (who becauſe he ſaw her moving the lips and did not heare her voyce, thought that ſhee was drunk) partly rebuked her, and partly admoniſhed her to put away the wine wherewith ſh•e was overtaken; whereas ſhe denyed that ſhe had drank any wine to that time of the day, for that, ſhe poor woman, made her prayer unto God with a ſorrowfull Spirit. Now when Haeli having bleſſed her had ſo ſent her away, as that ſhee might obtaine what ſhe deſired and asked, they both, having worſhipped God, returned home; and a little while after, Hannah by Gods bleſſing conceived and brought forth this Samuell, whoſe life we write.
Some three years after, when he was weaned, ſhee both remembring the vow wherewith ſhee had ingaged her ſelfe, and the benefit ſhe had received from God, preſented him to God with ſolemne ſacrifices, and told Haeli that ſhe was the Woman, which had lately beſought God for that Sonne, and that therefore ſhee would lend him to God; nor did ſhe only conſecrate the child to God, but alſo ſhe12 gave him many thanks, and extold him exceedingly with true praiſe, and having left the childe to miniſter before the Lord, ſhe returned home with her Husband. There Samuels Miniſtry became ſo acceptable to God, that he called him to the office of divining and foretelling things to come, which we call Propheſie, even from the beginning of his childhood, after this manner.
Haeli the Prieſt, becauſe he was old, had made his two ſons, Ophni and Phinees, Prieſts, which office then had the chiefe power and ſoveraignty amongſt the Jews by Gods appointment, 1 Sam. 2. They in that office took to themſelves, the things that were offered contrary to Gods Command, and beſides, they uſed to lye with the women; which when Haeli their Father came to know of, he chid them, but did not correct them for it, ver. 24, 25. Therefore God ſo diſliked and deteſted his indulgency toward his children, that he let him know by a Prophet, whoſe name is not written, that it ſhould come to paſſe that his two ſonnes Ophni and Phinees ſhould dye in one day, ver. 34. becauſe he had honoured them more then him, and that he would raiſe up unto himſelfe a faithfull Prieſt, that ſhould be obedient unto him in every thing he did. Samuels ordination ſhortly after enſued upon this praediction of the Prophet; for when he being but a child, lay aſleep in the Temple, ſomewhat nigh unto Haeli the Prieſt, God called him thrice, and when being awakened, he thought Haeli had come to call him, he made anſwer three times, that he was there at hand. Haeli who underſtood not the matter, ſent him three times back againe to ſleepe, but when he perceived the third time that God had called him, he bad him ſay to God that he was ready to heare, and that he ſhould therefore ſpeake; When Samuell had ſaid ſo, God rehearſed all thoſe things touching Haeli, which he had foretold13 him; as I have ſaid already, by a Prophet God gave him no command that he ſhould tell Haeli all thoſe things; but being (as I may ſay) adjured by him in certaine words which had in them the power of an oath, he told him.
Hereupon a report went farre and wide that Samuell was Gods faithfull Prophet, and when Haeli dyed, a little while after, he became moreover Prieſt and Judge, which was the ſupreame magiſtracy amongſt the Hebrewes. This he diſcharged with exceeding great integrity by the confeſſion and teſtimony of all the people. For when, having made a King as they deſired, he had given them leave to ſpeak freely, that, if any one would witneſſe, he had taken away any mans Oxe or Aſle, or had defrauded, or oppreſſed any one, or had received a bribe from any man, he would make reſtitution; they all ſaid no, and produced God as a witneſſe of that matter; which ſpeech indeed as it is befitting all that performe any publike charge or buſineſſe, ſo I would to God they could truly uſe it with the Peoples teſtimony and confeſſion joyned thereunto. The ſame did he ſhew himſelfe in managing and diſcharging the Prieſts Office; for, whereas it belongs to the Prieſt to offer ſacrifice, and to pray unto God for the people: The people ever thought his prayers ſo acceptable to God, and profitable for themſelves, that at the laſt when he had told them how grievouſly they had offended God, deſiring a King ſhould be given to them, then the people carneſtly beſought him, that he would pray to God for them, that they might not dye; and he having cheared them up with many words, ſpake thus, moſt becomming a Prieſt. God forbid that I ſhould ſin ſo fore againſt him, as that I ſhould ceaſe to pray for you, or to teach you the good and right way. But of theſe things we muſt ſay ſomething ſeverally.
God indeed, as oft as he perceived his people Iſrael (having contemned him) to be turned to the worſhip and ſervice of falſe Gods, to recall and withdraw them therefrom, was ever wont to provide them enemies that might oppreſſe them, that being conſtrained, as it were by the ſmart, and neglecting and deſpiſing the ſervice of falſe gods, they might crave his ſuccour; a thing which I have often evidenced in the Book which I have writ of the lives of the Patriarkes. And even for this reaſon, while Haeli was Prieſt, God raiſed the Philiſtines againſt them, becauſe they worſhipped and retained ſtrange gods, and eſpecially that, that it is called Aſlaroth: And they by Gods permiſſion, for ſuch a fault, ſlew thirtie thouſand foot, and the two ſons of Haeli, Ophni and Phinees, the arke of God alſo being taken, which that it might protect them, they had taken order to have fetched from Silo into the place where they were to fight. But in the twentieth yeare after the Arke was taken, the Philiſtins brought it back, by reaſon of the deſtruction that came upon them, when they conveyed it into any place of theirs whatſoever. Samuell, who underſtood the cauſe of the calamitie which they received in the warr, told all the people, that if they would all truly and entirely return unto God, they ſhould now take away their ſtrange gods, and Aſlaroth from amongſt them, and prepare their hearts for God, and worſhip him alone. For ſo it ſhould come to paſſe, that he would deliver them from the malice and power of the Phliſtines. Sam. 7. They all yielded to Samuell, and when they had thrown downe, and put away their ſtrange gods, in the number of which was Baalim and Aſlaroth; they worſhipped God onely. After this he commanded them all to meet together in Mizpeh, that he might pray to God for them, when they were come thither, they drew water and powred it down before God, and15 having faſted that day, they confeſſed openly to God, that they had ſinned; as ſoon as the Phyiliſtians had heard that the Jews were there aſſembled, their Lords came againſt them with a cruell Army, and ſuch a trembling thereupon fell among the Jews, that they preſently intreated Samuell, that he would never ceaſe praying for them, till they were ſaved from the Philiſtines. He firſt offered a whole ſucking Lamb for a burnt offering unto God, and then he prayed unto him for Iſrael, and God heard him openly. For when the Philiſtines whileſt he ſacrificed, fell violently upon the Jewes, God delivered them, being diſcomfited with a thunder-clap into the power of the Jewes to be ſlain; they were ſo ſubdued and ſcattered with this overthrow, that they durſt never after break into the Coaſts of Iſraell whilſt Samuell lived. After this, being enforced by miſerie, that they might make peace with the Jewes, they reſtored the Cities which they had taken.
Theſe offices he himſelfe executed as long as he could for age; Now when being aged, he could not execute the office of a Judge; he made his ſons Joel and Abiah Judges, whereas they did not doe as their father had done, but took mony and gifts for judging: the lilders of the Jewes came to Samuell, and deſired, that foraſmuch as he was grown ancient, and his ſonnes did not walke in his waies, hee would grant and appoint them a King, whom they might make uſe on for a Judge; that ſaying diſpleaſed Samuell, and therefore he thought it beſt to adviſe with God. God bade him doe as they had deſirod, for that they had not rejected and caſt off Samuell, but himſelfe, that he might not rule over them; And he ſhowed him Saul, the ſonne of Kiſh, whom he ſhould annoint and ordaine King, 1 Sam. 10. when he had found him, becauſe he was taller then any man by the ſhoulders, he bad all the people ſee, how that16 none was like him whom God had choſen: and when they had cried God ſave their new King, verſe 24. after he had told them the Law of the Kingdome, and writ it, and laid it up in the Tabernacle, he bleſſed the people. After this, by recitall of Gods benefits which they and their fathers had alwayes neglected, he made knowne to them what a grievous ſin they had committed when they asked a King: Which, that they might the better underſtand, there were thunderclaps heard, raine poured downe at his requeſt, as he had told them aforehand it ſhould come to paſſe; at which ſo ſtrange and uſuall a matter being much affrighted, they ſpeake to him that he would beſeech God that they might not dy, foraſmuch as they confeſſed they had grievouſly ſinned in asking a King. Samuell exhorted them at large to be of good courage and not to fear, 1 Sam 12.3. for that they indeed had ſinned exceedingly, yet ought not to forſake God, but ſerve him with all care & earneſtnes of Spirit, ſcorning and neglecting the worſhip of ſtrange Gods, who ſeeing they were vaine and unprofitable, could not be able to deliver from evill. For thus it ſhould come to paſſe, that God would not forſake them for his great name, ſeeing eſpecially he had made it good with an oath, that he would make them his people; but it they ſhould goe on to ſin, that both they and their King ſhould periſh.
Saul being King, had offered Sacrifices ſhortly after, contrary to Gods command, becauſe Samuell came not within the 7 days, 1 Sam. 13. in which time he had ſaid that he would come, and the Jewes ſlipt away for feare of the huge company of Philiſtines that came to battell, when as Samuell coming in the mean while rebuked him ſharply, and foretold that the end of his Kingdome was at hand, and that in his ſtead there ſhould ſucceed a man that ſhould be pleaſing to God, ver. 13. A ſecond time as Gods Propher,17 he told Saul of the end, or downfall of his Kingdome for the very ſame cauſe. 1 Sam. 13. The Amalekites had made reſiſtance to the Jews as they came out of Aegypt, whoſe wrongs when God had purpoſed to revenge by Saul, he ſent Samuel to him to charge him, that he ſhould raiſe a mighty Army, and utterly deſtroy Amaleck, and all things that belonged to them; But he ſpated King Agag when he was taken, and reſerved the Heards, and the Flocks, and all the things that were of any value; Hereupon God told Samuel that he was diſpleaſed, and that he repented that he had made Saul King, who ſet light by his Commandements, 1 Sam. 15. Upon theſe words of God, and the thing which Saul had committed, Samuel took ſuch griefe that he ſpent the reſt of the night in crying, and praying, and carely in the morning he haſted by long journeys to Saul, whom when he had ſoundly chid, having reckoned up Gods benefits towards him, becauſe he had not againe obſerved God, and he on the contrary maintained that he had obeyed him, and the people only had reſerved the richeſt of the ſpoile that they might offer it to God; he ſaid, that God did not deſire ſacrifices, but willed rather that men ſhould obey and keep his Commandements, for obedience is better than ſacrifice. Therefore he ſhould know and perſwade himſelfe thus much, that he had rejected God, and that he alſo was rejected by God from being King. When Saul confeſſed that he had ſinned againſt God and him for feare of the people, and entreated him that he would alſo beare with his fault, and go back with him to worſhip God, and Samuel ſaid he would not do ſo, becauſe God had deſpiſed him, that he ſhould not now be King over Iſrael, he caught hold on the skirts of his mantle, as he was going away, with ſuch a force as that it rent; by which paſſage, as by a token aforehand, Samuel told him that God had rent away his Kingdom and given18 it to one better than he; when againe he confeſſed that he had ſinned, and entreated Samuel that he would do him honour in the ſight of the Princes, and of his people, and that he would returne with him, that he might worſhip God, he followed him and cut in peeces King Agag, who was a corpulent man, with theſe words, As thy ſword hath made mothers childleſſe, ſo ſhall thy mother be childleſſe amongſt women.
After that Samuel went to his houſe in Ramath, neither did he from that day forward ſee Saul, whoſe chance and misfortune nevertheleſſe he was ſorry for. 1 Sam. 16. God rebuked him when he ſorrowed, and asked how long he would mourne for him whom he had put from his Kingdome; And therefore he ſhould fill a horne with oyle that he might ſend him to Jeſſe the Bethlehemite, whoſe Son he had choſen King; when he asked how he could go but he ſhould be quickly killed by Saul when he knew it, he ſhewed a way and a meanes how he might eaſily avoid his fury. Thus at the laſt, being very conſident, he went diligently and dutifully to execute what God had commanded him, and he annointed David King, whom God had manifeſted and ſhewed to him.
Samuel after all theſe famous and holy performances, dyed in a good old age at his own houſe in Ramath, 1 Sam, 25. which when the Jews knew of, they all met and mourned for him, and buried him there; if we follow the Scries of thoſe things which are written in the firſt booke of the Kings, he will ſeeme to have dyed before Sauls death, and the beginning of Davids Raigne, or his taking upon him the Government and Kingly Office; but if we reſpect thoſe things which are written in the firſt booko of the Chronicles, how that David and Samuel the Seer, that is, the Prophet, choſe two hundred and twelve Porters which are there reckoned, a thing which doth19 not ſeem to ha have been done whilſt Saul was living, he did not die till after Sauls death.
NAthan was Prophet, when David was King, of the kindred of Thot, as Epiphanius ſaith, who who alſo writeth that he was a man of Gabath, and that he knew beforehand that grievous ſin which David was to commit with Berſheba, and that as he came a long journey to keep the King from ſuch an evill act, he was hindred by a villaine, who had ſlaine a man, whom when he found lying naked upon the ground, he tarried there to bury him, leſt he ſhould be eaten up of wild Beaſts, and that he knew that very ſame night that David committed that foul Act, and that therefore he went back with ſorrow to Gabath, and that as ſoone as ever David had killed Ʋriah the Husband of Berſhebah, God ſent him to him to reprove him: And this is that which Epiphanius writeth concerning Nathan. Now will I tell what is writ of him in the Scriptures.
King David had taken order, that the ark of God ſhould be brought with exceeding Pompe and reverence; all ſorts of Muſicall inſtruments being made uſe of, and 3000 choſen men made to attend it firſt to the Houſe of Obed-Edom, becauſe of the ſudden20 death of Ʋzza who had touched it, 2 Sam. 6: and after to his own houſe; when he perceived that al things went well with Obed-Edom for the Arkes ſake. A little while after he conceiving it unſit for him to dwell in houſes of Cedar, and the Arke in skins, viz. in the Tabernacle, he asked Nathan his adviſe, and told him the thing; Nathan at the firſt, who yet knew not Gods intent, thought that he might doe what he was reſolved, as touching that matter. The night following, God commanded him to go to David and tel him that he ſhould not build the Houſe which he had in his thoughts, but his ſonne, whoſe Throne he would eſtabliſh, after his deceaſe: which when Nathan had told him, he ſorbare the worke which he had reſolued to doe, and gave God hoarty thanks, as he was bound, for his eſpeciall favour towards him.
A ſecond time God ſent him to David, in a caſe altogether differing from this; for when he, having committed adultery with Berſheba, had ordered that Ʋrias her Husband ſhould be ſlaine in the battell, God did by Nathan tell him in this Parable the hainouſneſſe of his crime ſo home, that he not underſtanding the drift of it, condemned himſelfe before he was aware. Nathan at Gods bidding told him, that there were two men in one City, whereof he that was rich, and had ſtore of Sheep and Oxen, had taken from a poor man a Sheep, which was all he had, and had ſet it before a ſtranger to eat, and that he was come to him, to know what judgement he would have to be paſſed upon him. David being moved with anger towards him, who as he thought had done this, ſaid, he deſerved to die, and be made to reſtore four-fold: Nathan affirmed him to be the man, becauſe he had taken * Berſheba [* Bathſhebah] whom he had defiled to Wife, and had killed Ʋrias her Husband, and that therefore evill ſhould never21 depart from his Houſe: And he foretold all thoſe evils and adverſities which befell him ſhortly after. Then at the laſt, David confeſſed that he had grievouſly ſinned againſt the Lord; which Repentance of his, God knowing to be true, he bad Nathan tell him, that for that reaſon his ſin was put away, and that he ſhould not die; but the child which ſhould be borne to him, becauſe the enemies being moved by this his wickedneſſe, did ſpeak evill of God and diſhonour him: which when Nathan had ſpoken, he went home, and all thoſe things which he had foretold, fell out accordingly.
David was very aged, inſomuch, as when he was covered with cloaths, he could get no heate, 1 Kin. 1. Adonijah his ſonne by Haggith, who by this concluded that his Father could not live long, had, unknown to him, ſeiſed on the Kingdome, nor did his Father blamed him when he knew it; yet Nathan would not ſide with him, and therefore he perſwaded Bathſheba, Solomons Mother, that if ſhe would take order for her, or her Sonnes ſafety, ſhe ſhould goe to the King, and put him in minde, that it was Adonijah, who whilſt he was alive, and whether he would or no, had uſurped the Kingdome; whereas he had ſworne that Solomon ſhould ſucceed him, and he promiſed her that he would come in the interim, and helpe her out with what ſhe had begun to ſay, ſhe being firſt let in, acquainted the King with matters to that purpoſe; when withall newes is brought to the King, that Nathan is there, he comming in, doth aggravate the hainouſneſſe of the matter at large, and giveth his judgement that Solomon ſhould rather be preferred as he had heard him ſay. Which when it liked the King, againe, he gave order to Nathan and Zadock the Prieſt, and other three, that they ſhould ſet Solomon upon his Mule and bring him to Gihon, and that there Zadock ſhould22 him with oyle; which thing was done as faſt as could be, every man ſhouting, God ſave the King. And theſe things are all that I have found concerning his life; now, he dyed very ancient, and was buried in Gabath, his owne Country, as Epiphanius writeth.
THE Prophet Gad had beſtowed upon him, and diſcharged the Office of a Prophet at the ſame time almoſt that Nathan. Although I finde that God ſent him to David once before Nathan; for when David ſlying from Sauls ſight to avoid preſent death, was come to Achiſh King of the Gothites, and he lied neglected him, ſeeing he counterfeited himſelfe mad, to preſerve himſelfe. And eſeiping thence into the Camp of Adullam, was choſen the Commander over five hundred men, that were indebted, and going thence into Maſpha, which was under the Authority and power of the King of Moab, had intreated the King, that he would ſuffer his Father and Mother to abide with him, till he knew what God would doe for him, which when he had obtained he might remaine in the hold. This Prophet God, his opinion was, that he ought to goe thence, and come into that part of Judea, which at the dividing fell to Judah and his poſterity: whoſe adviſe and command (or23 Gods rather) he obeyed, and betook himſelfe into the Forreſt of Haveth.
Another time God ſent him to David; David had given order that Ioab the Captaine of the Hoſte ſhould number all his Subjects that could beare Armes, in which when he found he had offended God by putting him upon this ſervice, both acknowledged that he had done amiſſe, and beſought God that he would remove his ſin; when he was got up very timely God ſent the Prophet Gad (who, as it is written, did uſe to propheſie of all things to David) that he might offer the choiſe of three things, either of ſeven yeares famine in his own Dominion, or to fly before his enemies who ſhould purſue him for three mōths together, or at leaſt the Peſtilēce for three daies in his Kingdome; which when he had told him, he deſired him to make anſwer which of thoſe three he would rather have, that he might beare word back againe to him that had ſent him; when he had made choiſe of the Peſtilence, ſaying, that he had rather fall into the hands of God than of men, becauſe God was very mercifull, threeſcore and ten thouſand men died within the time limited. God cauſed him to ſee the Angel deſtroying and killing, at which time he ſpake moſt like a King; for he ſaid, it was he that had ſinned, but they that were ſheepe and were ſlaine had committed no wickedneſſe, and therefore he beſought him that he would turn his hand againſt him, and againſt his Fathers houſe; with which words of his God being moved, ſent the Prophet Gad unto him to command him to build him an Altar in the ſloore of Areana the Jebuſite; when, having made an Altar, he had ſacrificed to God, both the anger of God ceaſed and the Plague ſtayed.
AHias was a Shilonite, he, as Epiphanius ſaith, foretold Solomon that it ſhould come to paſſe that he ſhould ſin againſt God, and that women ſhould withdraw him and turne him away from God. He alſo, as the ſame Author writeth, reproved Hieroboam, becauſe he would ſerve God hypocritically and feignedly if once he ſhould come to the Soveraignty, and he foretold him that he ſhould oppoſe God with two Calves, and that his ſeed ſhould be kept in ſervitude. But we will relate thoſe few things which are mentioned in the Scripture concerning him.
King Solomon had ſet Hieroboam the Ephrathite, having obſerved him to be of a good diſpoſition, over the Tribute of all the Family of Ioſeph. This Ahias being clad with a new garment met him on the way as he came out of Hieruſalem, and when he had taken his mantle and rent it in twelve parts, he adviſed Hieroboam that he would take ten peeces to himſelfe, for that God would divide Solomons Kingdome and give him ten Tribes, but one Tribe ſhould be left him for Davids ſake, and that theſe things ſhould betide to Solomon, becauſe he had worſhipped ſtrange Gods, and had not obeyed Gods Commandements, doing like to his Father David. If in his reigne, after25 Solomon was dead, (for he ſhould not rule over the ten Tribes whileſt Solomon lived) he would obey Gods Commandements, as David had obeyed them, that he would not be wanting to him upon any occaſion.
Now after that Hieroboam was King, when his Son Abia was ſick, he remembred what Abias the Prophet had foretold him, and therefore he gave order to his wife, that, having changed her apparell leſt ſhe ſhould be known, ſhe ſhould go to him in Shilo to enquire what ſhould betide the Child; ſhe having provided her ſelfe of all things neceſſary took her journey. But God both made known to Ahias, that could not ſee for age, that it was Hieroboams wife that came to aske him about her Son, and told him what he ſhould ſay, therefore ho called her by her name as ſhe came in, and chid her much becauſe ſhe came in a diſguiſe; he alſo foretold her the death of her Son, and the ruine of her Family for the ſins of Hieroboam her husband; the Child indeed died (as Ahias had foretold) at her entrance in at the doore; and when Aſa was King of Iudah, Baaſa having killed Nadab the Son of Hieroboam, ho deſtroyed his Family. Now Ahias died in Shile, as Epiphanius ſaith, and was buried neare an Oake which was there.
VVHen the ten Tribes did fall off from Roboam to Hieroboam, as Ahias the Prophet had fore-propheſied, and Roboam was therefore gone to Hieruſalem and had raiſed a great Army that he might reduce them, God ſent Semeias to tell Roboam, and all the people that attended him, that they ought not to go to war with their Iſraelitiſh brethren, and therefore they ſhould go every man to his houſe, becauſe this thing was from the Lord, and they obeying Gods command went back againe without doing any thing at all:
EPiphanius calleth that Prophet Ioam, whom the Scriptures mention to have come out of Iudah to Bethel at Gods Command at ſuch time as Hieroboam ſtood before the Altar to burne Incenſe; he indeed27 at his firſt comming had begun to cry out againſt the Altar, as God had commanded him, O Altar, Altar, thus ſaith the Lord, there ſhall ariſe up a ſonne or David, Joſias by name, and he ſhall ſacrifice in thee the Prieſts of the high places, who now burne incenſe on thee, and the bones of men ſhall he burn on thee, and this ſhould be known by this, that the Altar ſhould then cleave aſunder, and the aſhes that were upon it, be powred out. Hieroboam could not abide thoſe words of the Prophet, or of God rather, but ſtretching out his hand from the Altar towards him, he commanded thoſe that were about him to lay hands on him, when on a ſuddaine his hand dryed up, ſo that he could not pull it in to him, and finding that to be the power of God, he intreateth the Prophet to pray for him, that he would reſtore unhim his hand ſafe and ſound; which when he had done, and his hand was reſtored, in thankfulneſſe for the favour, he intreateth him to goe to his houſe to dinner with him, where he ſhould be requited for his charitable kindneſſe: He ſaid he could not doe ſo, although he ſhould give him the one halfe of his Kingdome, for God had charged him, that he ſhould not return by the way by which he came, and therefore he returned another way.
But when he had gone a part of his journy, a certaine old Prophet, whoſe ſonnes had told him what he had done; riding upon his Aſſe found him ſitting under a turpentine tree, and when upon the ſame reaſon he had denyed his requeſt, to goe with him and cate bread, at the laſt, giving too much credit to him, when he ſaid he was a Prophet alſo, whom God had commanded to doe this, he aſſented to his own hurt; for as he ſate with him at the table, the Prophet that had brought him back foretold him, (as God had bid him) that becauſe he had not obeyed Gods word, his carkaſſe ſhould not28 be brought into the Sepulchre of his Fathers; and therefore, ſhortly after a Lyon ſlew him as he went away thence; which, when the old Prophet had newes of, he went preſently, and laying the whole carkaſſe on his Aſſe, brought it to his houſe, and buried it with all honour, ſpeaking to his ſounes that when he ſhould dye they ſhould bury him hard by him.
IEhu the ſonne of Hanani was Prophet, when Aſa was King of Judah. God ſent him to Baaſa King of Iſrael to foretell him, that foraſmuch as being exalted out of the duſt as it were, and made Prince over Iſrael, he followed the way of Hieroboam, and made Iſrael to ſin by his example and command, it ſhould come to paſſe that his eſtate and memory ſhould be utterly taken away: Now, Baaſa did not onely refuſe to entertaine theſe words as he ought, but alſo he killed Jehu the Prophet and meſſenger of God he alſo greatly blamed Joſaphat the King of Juda, when he came back from the battail, wherein he had aſſiſted Ahab, and told him, that for ſo doing, he had deſerved Gods wrath, but with all that there were good things found in him.
THis Prophet came by Gods appointment, to Aſa King of Judah, in the fifteenth year of his Raign (when having overthrown the Altars of ſtrange gods, taken away their worſhip, and taught his people to ſeek and ſerve the Lord, and with prayer obtained Gods aſſiſtance, 2 Chro. 14.11. by an army of his owne ſubjects, he had overthrowne a huge multitude of Arabians that had invaded him) to tell him, that, becauſe he and his people had been with God, God alſo had been with them, and to foretell him, that for a long time together the people of Iſrael**This is ſpoken as a thing paſt in the 2 Chro. 15.35. ſhould be without the true God, without a teaching Prieſt, and without the Law; but when in adverſity they ſhould ſeeke the Lord and return to him, he ſhould be found of them, and that then there ſhould be no peace to him that went out or came in. But great feare and terror upon all the inhabitants of the Land; Therefore that they ſhould be ſtrong, and not hang downe their hands, for their worke ſhould be rewarded. Upon theſe words of Azariah, Aſa took courage to goe on in putting downe the Worſhip of ſtrange Gods every where, and reſtoring the ſervice of the Lord, and ſetting his people in the ſame.
HAnani (Father of Jehu the Prophet) ſerved in the**Cajetan ſays it ſhould be 26. thirtie ſixt year of the Raign of Aſa K. of Iudah. Now this was the cauſe of his ſending. Baoſha King of Iſrael, came with an hoſtile Army againſt Judah, and fortified Ramah, that none might come in or go our of the Kingdome of Iudah. When this was told Aſa, he took all the treaſures out of the Lords houſe, and out of his own houſe, and ſent the ſilver and gold to**Benhadad. 2 Chr. 19. Benhadab King of Syria, who had ſeated his Palace-Royall at Damaſcus, deſiring aid of him. Hereupon the King of Syria ſent his Princes with a great Hoſt, which deſtroyed many fenced Cities of Iſrael. When this was told Baaſha, he left worke at Ramah; and ſo Aſa called all his people together, and pull'd downe what Baaſha had ſet up. But God abhorring this deed of Aſa's, ſent Hanani the Prophet unto him, to tell him, that becauſe he had put his truſt in the King of Syria, and not in his God, who had delivered into his hand the Hoſte of the Aethiopians, which was greater then that of the Aſſyrians. Therefore was the Army of the Syrians eſcaper out of his hands, and to foretell him, that thence forward he ſhould have wars. Aſa who I ſaid before did better and better at the words of Azarias the ſon of Hanani, was ſo far from recovering his former degree of goodnes, by the words of Hanani his Father, that he caſt the Propher into priſon.
MIchaiah, ſon of Imlah, was famous for his gift of Propheſie in the Raign of Jehoſaphat King of Judah. And this was the cauſe of one of his propheſies: Jehoſaphat being joyned in Affinity with Ahab King of Iſrael, was alſo perſwaded by him to joyne with him in the war againſt Ramoth Gilead, and when Jehoſaphat and his forces were come up to him, he deſired that the Lord might be conſulted whether it was meet for them to go thither or no; Ahab ſent for foure hundred falſe Prophets to adviſe with about the ſeat of war, who when they anſwered All, Go thither & proſper; Ichoſaphat not truſting them asked if there was not there a Prophet of the Lord of whom they might alſo ask directions; Ahab told him, there was indeed one Michaiah the ſon of Imlah, but he was alwais wont to propheſie ſome evill or other unto him. And when Ichoſaphat ſaid, Let not Ahab ſay ſo, an Eunuch (or Officer) was ſent to call Michaiah, who having found him, ſaid thus to him, Behold all the Prophets with one aſſent declare good ſpeed to the Kings deſigne, I pray thee let thy words be like unto theirs; But Michaiah ſwore ſadly, that whatſoever God ſaid, that he would ſpeake; And when he was come the King asked32 him whether they ſhould go to Ramoth Gilead to battell, or ſhould they forbeare? He anſwered, they ſhould go and proſper! Then ſaid Ahab, How often ſhall I adjure thee in the name of the Lord that thou ſay nothing but the truth to me? Then Michaiah anſwered, I ſaw all Iſrael ſcatered upon the Hils as ſheepe that have no ſhepheard, and the Lord ſaid, Returne every one to his own Houſe, theſe have no Maſter, Then ſaid Ahab to Ichoſaphat, Said I not true before, that this man would propheſie no good to me, but only evill? But Michaiah not terrified with his words, ſeeing alſo that Ahab beleeved him not, went on, and told Him, that he had ſeen the Lord ſitting on his Throne, and all the Hoſte of Heaven on his right hand and on his left, and when he asked who will go, and deceive, and make Ahab go to Ramoth Gilead and fall there? And one ſpake after this manner, and another after that; then came there forth an evill Spirit and deſired that that buſineſſe might be left to Him; and when God asked him how or wherewith he would deceive him; He anſwered, I will go and ſit a Lying Spirit in the mouth of all his Prophets; Then Zedekiah (one of Ahabs talſe Prophets) ſtroke him on the Face, asking him, What way went the Spirit of the Lord from me to thee? Michatab told him, he ſhould know that to his coſt when he run from chamber to chamber to hide himſelfe. Hereupon Ahab commanded him to be carried to Amon the Governour of the City, and Ioas**The Kings Son. the ſon of Amelech, 2 Chron. 18. who ſhould put him in priſon, and feed him with bread and water till the King came back ſafe, and had diſpatched his buſineſſe according to his mind. But Michaiah knowing aſſuredly that God had revealed this unto him, anſwered. If thou returne in peace God hath not ſpoken by me, and bad all that heard heare witneſſe what he had ſaid. So went Ahab and Ichoſaphat with their Armies to Ramoth33 Gilead. In the way Ahab diſguiſed himſelfe, but Ichoſhaphat kept on his Robes. Now the King of Syria had charged his Chiefetaines only to make at the King of Iſrael; They therefore gueſſing by the Robes, fell all upon Ichaſhaphat with might and maine; He ſeeing himſelfe in ſuch eminent perill of death, cried unto the Lord, who heard him; For the Spians ſeeing their miſtake, forbore and left him; yet one of the common Souldiers ſhooting an Arrow [at Rovirs, or] at adventure wounded Ahab in the ſhoulders ſo that he d•ed that Evening.
IN the Raigne of Ahab King of Iſrael (which began on the thirty eighth yeare of Aſa King of Iudah, and Laſted twenty two yeares) was Elijah glorious both for Propheſie and working of miracles. Him God ſent to Ahab firſt with this Prediction. There ſhall be no raine (for a**Three years and 6 months. ſpace of time) but according to my word; during which time he betooke himſelfe to the 1 Kings 17. brooke Cherith which is before Iordan: out of which he drunk, where God alſo had promiſed that the Ravens ſhould feed him. And when he was come thither the Ravens brought him bread and fleſh, morning and evening conſtantly, and water he drew, and drank out of the Brook; which when it was dryed34 up (by roaſon of the drought,) God ſent him to Sarepta a City of Zidon, to a widow whom he had commanded to feed him there. Elijah was no ſooner come to the gate of the City, but he light upon that very widow gathering ſticks; And calling her, he deſired her to bring him a little veſſell of water, and as ſhe was going to fetoh that, he call'd and intreated her to bring a cruſt of bread with her alſo, ſhe anſwered that ſhe had no bread at all, only a handfull of meal ſhe had, which ſhee was about to bake for her ſelfe and her child, which when they had eaten, they ſhould goe and die: He bad her not feare, but goe and doe as ſhee had ſaid, yet firſt make a cake for him, and then for her ſelfe and her ſon; for God had ſpoken it, the barrell of meale ſhall not waſte, nor the cruſe of oyl faile, till the day he ſent raine upon the earch. The woman believed him. So Elijah and the woman and her childe, did feed upon that bread; and from that day the barrell of meale waſted not, neither did the cruſe of oyl faile.
The power and excellency of Elijah, was moſt apparent & conſpicuous in this, but it burſt out more gloriouſly, in this that followes. It came to paſſe that the ſonne of that widow fel into ſo ſore a ſickneſſe, that there was no appearance of life in him; ſhe came and complained to Elijah, that his comming to her houſe had brought death along with it to her ſonne: Then Elijah tock her ſonne out of her boſome, and carrying him up into the loft where himſelfe kept, laid him upon his bed, cryed unto the Lord, and ſtretcht himſelfe upon the childe three times, and prayed that the childes ſoul might return to him againe. God heard his prayers, raiſed the childe, and Elijah delivered him to his mother, who conſeſſed her faith, ſaying, by this I know thou art a man of God, and that the word of the Lord is true in thy mouth.
In the third year of this drought, God bad Elijah ſhew himſelfe to Ahab, for now he would ſend raine upon the earth. Now the Famine was ſo ſore in Samaria, that Ahab was faine to ſend Obadiah (governour of his houſe, and one that feared God) into one quarter of the Land, and himſelſe to go into another, to ſeek proviſion about the ſprings and brooks, to ſave the horſes, mules and carrell from ſtarving; in the way, whom ſhould Obadiah meet with all but Elijah? whom he well knew, and falling upon his face to the very ground, ſaid, art thou my Lord Elijah? when he ſaid I am he, and bad him goe and tell Ahab his maſter, that Elijah was here, Obadiah asked him, what ſin it was, for the puniſhment of which, lie would deliver him to Ahab to ſlay him, for there was no Nation or Kingdome, whither he had not ſent to ſeek him: And when they ſaid, he is not there, he took an oath of them that ſo it was; And yet thou biddeſt me (ſaid Obadiah) go tell thy Lord that Elijah is here. And whilſt I am going, the ſpirit of the Lord will carry thee to ſome other place, and when Ahab comes and findes thee not, for certaine he wil ſlay me. Yet when Elijah ſwore he would ſhew himſelfe to Ahab that day, then upon his word, Obadiah went to tell Ahab that Elijah was there, and out came Ahab to meet him, and as ſoone as he ſaw him, thus he entertained him; Art thou he that troubleſt Iſrael? Elijah denyed himſelfe to be the troubler of Iſrael? telling Ahab that it was he and his fathers houſe had done it, in that they had forſaken the commands of the Lord, and ſerved Baalim. And with like confidence he bad him ſend for the 450 Prophets of Baal, and the people to meet him at Mount Carmel, and when they were all met together, he came and asked the People once, how long they would halt betwixt two opinions? if the Lord was God, they ſhould doe well to follow him; but if Baal, then let them goe36 after him, when they all ſtood ſilent, he ſpake againe after this manner: I am here left alone, the onely Prophet of the Lord, but lo, the Prophets of Baal are four hundred and fifty: yet am I content to make this overture; let here be brought us now two Oxen, and let Baals Prophets take their choyce of one, cut him in pieces, and lay him on wood, but pat no ſire under, the other will I take and cut in pieces, but put no ſire under. When the people jointly applauded this propoſition, he bad them doe as was agreed, and call upon their gods. When all was done according to agreement, (and no fire put under) they called upon Baal from morning till noon, O Baal heare us, but there was neither voice, nor any one that anſwered. At noon Elijah mocking them, bad them ſtraine their voices a little higher to rouze up Baal, for ſure and ſooth he was a God, but perhaps was bufie talking, or was in a journy, or at his Inne, or he might be aſleep in bed. And for this purpoſe they ſtretcht their voices louder, and gaſht themſelves with knives and lances till the blood guſhed out; when noone was paſt, and ſtill they continuedvaticinantibus, Raving, till the ſolemn time of the evening Sacrifice approached, and yet no voice was heard, nor any one that anſwered or regarded: Elijah called the People to him; and when they were come, the firſt thing he did was to repaire the Altar of the Lord that was pulled downe, which he built up with twelve ſtones (according to the number of the ſonnes of Jacob) and with ſuch other materialls as he thought ſit, then when he had the third time commanded them to poure ſtore of, water into the trench, and the time of the Sacrifice was come, and the wood ordered, he came without fire, and addreſſed himſelfe to God by prayer, in theſe words: O Lord God of Abraham, Iſaac and Iacob, manifeſt thy ſelfe this day to be the God37 of Iſrael, and that I thy ſervant have done all theſe things at thy command. Heare me O Lord, heare me, and let this people learne that thou art the Lord God, and that thy ſelfe haſt converted their hearts. Theſe words were ſcarce out of his mouth, ere the ſire ſent from Heaven burnt up the Sacriſice, and the wood, and the ſtones alſo, and the duſt, and the very water that was in the trench. After this, the people ſtrucke with admiration, fell on their faces, crying out once and againe, the Lord he is God. Then commanded Elijah, that the Prophers of Baal ſhould be laid hold on, and carried to the brook Kiſhon, and there he ſlew them every one.
After this, Ahab bad Elijah come eate and drink, for there was a noiſe of much raino, ſo Ahab came, and Elijah went up to the top of Carmell, and caſt himſelfe upon the earth, and put his face between his knees, and bad his ſervant go ſeven times, and look towards the ſea, which when he had done, there ſeemed a little cloud to riſe out of the ſea; when he beheld this, he warned Ahab to prepare his Charior, and haſt downe, leſt the rain ſhould ſtop him; and immediately there ſell raine in great abundance.
From thence went Ahab to Jeſabell, and told her all Elijah had done, and how he had ſlaine the Prophets alſo; with which report ſhee was ſore troubled, and ſo onraged againſt Elijah, that ſhee ſent one to him to let him know, that ſhee wiſht the gods might confound her, if ſhe made not him like one of thoſe Prophets, by the morrow that time. Elijah afraid at the threats of Jeſabell, went for his life as he thought beſt to Beerſheba of Judah, but himſelfe went went on a days journy into the wilderneſſe, and ſitting under a Juniper tree, he even wiſhed for death; at length falling aſleep there, an Angell of the Lord came to him and bade him riſe and eate, ſo hee did38 and lay to reſt againe, then the Angell came againe and bade him up and eat, for the journey he was to goe was very great. When he had eaten the cake which the Angell had ſet by him, and drunk the water, he aroſe and travailed forty dayes and forty nights, in the ſtrength of the food, till he came to Horeb the mount of God; where, as he was private in a Cave, the Lord appeared to him, asking what he did there in that place. Elijah anſwered that he had been very earneſt in Gods behalte (in ſuch things as he had done) for that the wicked had ſcorned Gods Lawes, pulled downe his Altars, and ſlaine his Prophets with the ſword, ſo, that he alone was left, and faine he was to flye for his life, for it they ſought to take away alſo. Hereupon, God commanded him to ſtand upon the mount, where he ſhewed him ſome ſignes of his approach, which ſo frighted the Prophet, that he covered his face with his mantle, and ſo went out, and ſtood in the door of the Cave, where he heard a voice, ſaying, what doſt thou here Elijah? To which he anſwered juſt as before. Then God commanded him to goe to Damaſchus, and there to annoint Hazael King of Syria, and Jehu (ſon of Ninſhi) King of Iſrael, and Eliſha (the ſon of Shaphat) Prophet in his owne roome, for it ſhould come to paſſe, that, him that eſcaped the ſword of Hazael, Jehu ſhould ſlay, and him that eſcaped Jehu, ſhould Elijha ſlay, yet (ſaid God,) I have left me ſeven thouſand men in Iſrael, that have not bowed the knee to Baal. Thence went Elijah after that, and found Eliſha at plough, upon whom he had no ſooner caſt his mantle, but he under ſtood the buſineſſe, and asked his leave but to go and take leave of his parents, and he would returne to him with ſpeed; ſo Elijah bad him go, and come to him againe, and ſo he did, when he had diſpatcht what he went for, and from that time forward he attended on Elijah.
Ahab had a great mind to buy a vineyard of Naboth the Jeſrcelite, which he refuſed to ſell, as comming from his fore-fathers by inheritance: But Ahab tooke this anſwer ſo ill, that for wrath and griefe he caſt himſelfe upon his bed and for ſooke his meate. But Jeſabell the Queen, as ſoon as ſhe knew the cauſe why he was vext, bad him riſe, eat, and chear up, ſhe would order the matter ſo, that Naboth's Vineyard ſhould ſoon be his. To this purpoſe ſhee writ letters in Ahab's name (ſealed with his ring) to the Elders and Nobles of Jezreel, exhorting them to ſuborne witneſſes to accuſe Naboth of high treaſon, condemn him, and ſtone him; this they doe punctually, and ſend word to Ieſabell of the ſame; ſhe tels Ahab what is done, and he being rid of that which grieved him, haſtes to the vineyard, where by Gods appointment, he meets with Elijah, who rebuked him very fore, for killing and taking poſſeſſion, for which abominable wickedneſſe, he foretels him, that, in that very place where the dogs lickt the blood of Naboth, they ſhould lick his. Ahab thought that Elijah ſpoke thus without cauſe, of his owne head, and out of malice, and therefore asked him, what, or wherein he had found him his enemie? Elijah anſwered, he had found it by experience, in that he had ſo greedily ſinned againſt God, who therefore would deſtroy his houſe, as he had done the houſe of Ieroboam and Baaſha. Ahab wrought upon by theſe threats, rent his cloaths, went in ſackcloth, obſerved a faſt, and lay in ſackcloth, and walked drooping, and dejected, to appeaſe the wrath of God. And this repentance moved God to tell Elijah, that becauſe Ahab had humbled himſelfe in that manner, thoſe evils which he had foretold, ſhould not come in his life time, but be deferred, till his ſonnes dayes.
When Ahab was dead, Ahazia his ſonne who raigned in his ſtead, fell through the latteſſe of40 his upper chamber and got a hurt: He doubting whether it was mortall, conſulted (not the Lord but) Baalzebub, whether he ſhould recover or no. God offended with this deed, commanded Elijah to goe meet theſe Ambaſſadors of Ahazia, and to ask them firſt, whether there was not a God in Iſrael, that they went to adviſe with Baalzebub, God of Eckron, and next to bid them tell their maſter, that, for that very cauſe he ſhould not come downe from the bed whereon he lay, but ſhould ſurely die. When Ahaziah heard the anſwer which his meſſengers brought him, and their anſwer (upon queſtioning what a man he was that told them this) that is was an hai•ic man wearing a leatherne girdle, he concluded by his habit and garbe that it was Elijah: He ſent therefore a Captaine and fifty men to fetch him. The meſſengers calling Elijah man of God, tell him that Ahazia King of Iſraell, had ſent them to him with a command to come to the King. Elijah hearing their meſſage, anſwered; If I be a man of God, let ſire come downe from Heaven and conſume you all; and ſo it did. The King then ſent as many the next time, who uſing the ſame words, were diſpatcht in the ſame manner that the former were, Elijah calling fire downe in the ſame wo•ds he did before. Then the King ſent a third company; but that Captaine kneeling downe, beſought Elijah that he would pirty him and his fifty, and not ſuffer them to periſh as the former did. Upon this the Angell of the Lord incouraged Elijah, ſo that he went to Ahazia, who died ſoon after Elijah had told the ſame words which he had before delivered to the Ambaſſadors.
Elijah having done al theſe glorious acts, was afterwards taken up into Heaven (yet dyed he not) that he might be a witnes & Preacher (or proclaimer) of the ſecond comming of Chriſt: And when God revealed to him, that he ſhould be taken up, as they41 went together, he ſpake to Eliſha his ſervant to ſtay behind, for God had ſent him to Bethel, but he ſwearing he would not leave him, followed him to Bethel; there, ſonnes of the Prophets askt him, if he was aware that h•s maſter ſhould be taken up that day by a whirle wind into Heaven, he told them he knew it well, they might hold their peace. Then againe Elijah bad him tarry there, but he refuſed as before. So they two went to Jordan, fury ſonnes of the Prophets following them at a diſtance; when Elijah came there, he took his mantle and wrapt it together, and ſmote the waters therewith, which parted, ſo that they two went over dry ſhod: When they were on the other ſide of the River, Elijah bad El•ſha aske ſomething of him before he was taken from him; whereupon he deſired a double portion of his ſpirit to be given to him. Elijah told him he had asked a hard and difficult thing, yet if he ſaw him when he was taken from him, he ſhould obtaine his deſire, but it not, it ſhould not be ſo. And it came to paſſe, as they walked on and talked, that a Chariot of ſire and horſes of fire, carried Elijah into Heaven by a whirle-winde, and Eliſha ſaw it, and cryed, my Father, my Father, the Chariot of Iſrael and the**Auriga. Horſeman thereof. And when he ſaw him no more, he took up his mantle that fell from him and ſinote the waters and they divided.
Epiphanius writes, that Elijah was a Levite of the Tribe of Aaron, and that when he was born, there appeared to Sobac his Father, men in white cloathing, that ſaluted him and wrapt him in the fire with ſwadling bands, and put the flame into his mouth: Which thing when he reported to the Oracle of God at Jeruſalem, it was anſwered, feare not, for fire ſhall be the habitation of the childe.
Eliſha the Prophet, was the Sonne of Shaphat, a man of the Tribe of Reuben, in the Village of Abelmehola: He was eminently famous, both as a man and as a Prophet, for his wonderfull and ſtrange workes. Epiphanius writeth of an ominous accident that ſeemed to foretel his fortune, greatnes, and excellency. For when he was born in Gilgall, a Cow which was in Shilo lowed ſo loud, that ſhe was heard at Jeruſalem, and hereupon the Prieſt ſaid, that it was evident, a Propet was born that day, who ſhould both throw downe the graven images of the gods, and the moulten ones. Elias at Gods command called him from the plough when he was but a boy, fuſt, to waite upon him, and afterward to take part of his office; of which becauſe I have ſpoken in the life of Elias how it was done, I will begin to ſpeak of him from that time when Elias was taken into Heaven in his ſight. Elias indeed had bidden him ask what he would, before he was taken away from him; And Eliſha had deſired a double portion of his Spirit, whereas Elias ſaid he had asked a hard thing, nevertheleſſe he ſhould obtaine it upon this condition, if he ſaw him when he was taken away. Eliſha made it43 appear that he ſaw him, when he was carried into Heaven in a fiery Chariot and fiery Horſes, in that he cryed, my Father, my Father, the Chariot of Iſrael, and the Chariot man thereof. And therefore that he might receive what he had requeſted, when he would paſſe over Jordan againe, for triall ſake, he ſmote the waters, as his maſter had done with Elias cloak which was fallen from him as he went up: which when they were not divided, he began to cry where was the Lord God of Elias, but when he ſmote them the ſecond time, they divided into two parts, and afforded him ready paſſage: which when the children of the Prophets which were at Jericho had taken notice of; from that time they ſaid, that the Spirit of Elias reſted upon him. Therefore they went out to meet him, and throwing themſelves with their faces on the ground did him reverence. After this, they tell him that there were fifty ſtout men with his ſervants, who might doe well to goe and ſeek his Maſter, if perchance the ſpirit had carried him into ſome mountaine or vally; when he forbad, or intreated that they would not ſend, they reſted not, till they had wreſted from him a conſent. So theſe fifty men went and returned the third day, having loſt their labour: Eliſha when he underſtood ſo much, ſaid, did not I forbid you to ſend?
His dwelling was at Jericho, in which City the water was ſo unwholeſome, that it was death to him that drunk it; and moreover the earth was very barren. Which when the men of his City made known to him (or rather made complaint of) he bad them bring him a new cruſe and ſome ſalt, this he threw in, and ſaid, God hath healed theſe waters, ſo that they ſhall neither cauſe death, nor barrenneſſe ſhould be upon the earth: Which kindneſſe of his the men of Jericho were better for a long time after.
As he went thence unto Bethel, the children of the City came forth and mocked him, ſaying, come up thou bald pate, come up thou bald pate, he taking notice of them, curſed them from God, whereupon, two beares came out of the Forreſt, and tore two and forty of them; ſo effectuall was his curſe. But how much his prayers availed with God, may eaſily be knowne by that which followeth: Joram King of Iſrael the ſonne of Ahazia had ſtirred Joſaphat King of Judah, and the King of Edom, to warre againſt the Moabites, who denyed tribute after Ahab was dead, when they had marched ſeven dayes there wanted water for the Army and Cattell; when Jehoſaphat knew by Ioram, who murmured againſt God, that Eliſha the Prophet was neare at hand, hee thought it beſt to goe to him. Eliſha firſt bad Ioram got and ask counſell of his Fathers Prophets. Yet after when he demanded, why God had called three Kings together, to deliver them into the hands of the Moabites, El•ſha told him, that had it not been for the revereace he bare Iehoſaphat, he would not have come at him; laſtly, he bad that a minſtrell ſhould be ſercht, upon whoſe playing, hee being inſpired, gave order that gutters ſhould be made in the vally before them, wherein, without wind and raine, they found ſuch an abundance of water, as ſufficed them and their beaſts and families; nor was lie content with this good turne, but he foretold alſo that they ſhould obtaine the victory.
Now how liberall, or mercifull rather, he was to thoſe in want, 2 Kings 4, the following example will ſhew, a woman, one of the wives of the Prophets, had told him, that her husband who feared God was dead, whoſe creditor was come to take her children from her, and make them ſlaves: He pitying her, asked her what ſhe had at home, when ſhe anſwered, nothing but a little oyle, wherewithall45 ſhe did anoint her ſelfe, he perſwaded her to borrow of her neighbours many veſſels, into which ſhee alone with her children, having ſhut the doors, ſhould poure in ſome oyl, which when they were full, ſhee ſhould take away. Shee being full of hope, got ſtore of veſſels together, poureth ſome oyl into them all: it would ſeem incredible, what I ſhall tell, unleſſe it were recorded in Scripture, thoſe drops of oyl ſo increaſed by Gods power at Eliſha's prayers, that the woman ſaw the veſſels preſently full with a great deal of joy, and no leſſe admiration, when ſhe had told Eliſha of the thing ſo wonderfull, and never the like heard of, he bad her ſell the oyle, and when ſhe had got her ſelfe out of debt, to provide things neceſſary for the maintenance of her ſelfe and children, out of that which was left. This ſo abundantly multiplying of the oyle, did not ſo much declare Eliſha's kindneſſe as his power.
But that which followeth will evidence both theſe his vertues more abundantly. An occaſion had happened, that as he haſted to another place he went by the City Shuna: There a great woman intreated him, that he would lodge at her houſe; from that time forward when he travelled that way, he uſed to goe thither to lodge. The woman who underſtood by his manners, deeds and ſpeeches, that he was a great Prophet, perſwaded her husband that he would furniſh an upper Chamber with all neceſſaries for ſtrangers and travellers. When ſhe had prevailed with her husband, and every thing was fi•…ted, Eliſha lodged there, as he had occaſion afterward to come that way; he conſidering the ſtrange free heartednes of the woman, that he might not ſeeming rateful, he thought good to ſend for her by his ſervant, when ſhe was come, he gave his ſervant in charge, that he ſhould aske her with what good turne he ſhould requite her ſo extraordinary bounty; whether ſhe had any buſineſſe46 and would have him to ſpeak for her to the King, or to the Generall; when ſhe had returned anſwer, that ſhe dwelt amongſt her own people and friends, that would look to her occaſions, if ſhee had any with the King, or with the Generall: he enquired of his ſervant, what then ſhee expected from him; his ſervant anſwered ſhee had no child, and that her husband was old; then he had told her before the chamber doore, that at that very returne of time, and at the ſame houre, if ſhee lived, ſhee ſhould bring forth a ſonne. Which thing (although ſhee thought that he mocked her) fell out at the time appointed. The childe was now grown up, when going to his Father that was gone to ſee his reapers, he complained of the head-ache; therefore his father took order to ſend him to his mother as ſoon as might be. He dying within a little while after upon his mothers lap, was laid in Eliſha's chamber. Then the mother ſendeth for her husband, tels him the death of the childe, and perſwades him that ſome ſervant might go with her upon an Aſſo to Eliſha; the Aſſe is ſad led, ſhee goeth her journy & commeth to Eliſha to Mount Carmel; he, when eſpying her, ſent his ſervant to meet her, and to aske her whether ſhee, her husband, and her child, were well or no; ſhee anſwered it is well, but after ſhe was got up the hill, caſt her ſelfe at his feet, lamenting like a woman, and bewailing her ſon. Eliſha gave his ſtaffe to his ſervant, that he ſhould lay it upon the face of the dead child, and charged him to ſalute none that met him, nor anſwer any body that ſaluted him; ſo away went he with his errand, but the woman ſaid, ſhe would not leave Eliſha, he therefore followed her, and met his ſervant comming back again, who ſaid he had been there, but had done no good at all. Eliſha therefore went to the houſe, and threw himſelfe upon the childe, yet ſo, as that he covered the childes hands with his hands, the childes eyes with his eyes, and the47 childes mouth with his mouth: And this he did once or twice, the firſt thing he perceived, was the childs fleſh to wax warme, and then after he had walked a little up and downe, and had laine upon the child, hee ſheeſed ſeven times and opened his eyes. Then at the laſt when he had ſent for the mother, he reſtored her child unto her ſound and alive, ſhe falling downe at his feet, did him reverence, and gave him thanks.
A ſore Famine was upon the land, and the ſonnes of the Prophets dwelt with him, 2 Kin. 4 & 38. when as he gave charge to one of his ſervants, that he ſhould make a great pot ful of pottage; one of them not knowing what was in it, had put into the pot (amongſt other herbs) ſome Colocyntidae which he had gathered of a wild vine; when every one had his ſhare poured him our of the Pot, they all when they taſted the pottage felt it ſo bitter, that they cryed out death was in the pot; Eliſha took and caſt meale into the pot, and bad that pottage ſhould he ſet before them al, and after that, no bitterneſſe at all was to be taſted.
I have ſpoken already of his increaſing of the oyle; now will I ſpeak of his multiplying of the bread, which will appeare to be no leſſe a wonder. A man of Baalſhaliſha had brought him twenty barly loaves of his firſt fruites, and new corne in the huske; Eliſha gave order that all this ſhould be ſet before the people, his ſervant would not, but ſaid that it was too little or nothing for the eaters, an hundred men; whereas he againe commanded that they ſhould be ſet before the people, aſſuring them by the Spirit of God, that they would eat enough, and leave to ſpare. And ſo it came to paſſe, for when they had eaten ſufficient there was ſomewhat left. Hitherto I have declared thoſe workes which manifeſted his exceeding great power and his Propheticall Office: Ho divided the waters of the48 river into two parts; he called water not from Heaven, but out of the bowels of the earth, when an Army of an innumerable multitude of men and their beaſts were ready to dye for thirſt; he ſo increaſed the oyle, which was but a very little, as it never failed afterwards; he multiplyed the loaves: and laſtly, he raiſed a child from the dead. Now will I mention his other workes, which joyned with the former, will evidence, that the Spirit of Elias was double upon him.
Naaman the Generall of the army of the King of Syria, was very well beloved of his Maſter, both for his warlike valour, and becauſe, that either by his meanes, or for his ſake God had given deliverance unto Syria. 2 Kings 5. But he was ſore afflicted with an Elephantiaſis or leproſie. The King of Syria had underſtood by Naaman (what he had learned from a wench brought captive out of Iſrael into Syria, and then waited on the wiſe of Naaman) that there was a Prophet in Samaria that could cure the leproſie, gave him a letter to the King of Iſrael, wherein he wrote, that he had ſent his ſervant Naaman unto him, and intreated him to cure him of his diſeaſe. Naaman took his journy, and with him ten talents of ſilver, and ſix thouſand pieces of gold, and ten ſuirs or appatell, which were got ready, and made for change, and comes to Samaria. When he had delivered his letter to the King of Iſrael, and he had read it, being fore diſpleaſed and angry, rent his cloaths, crying that the King of Syria mocked him, and ſought occaſion of a quarrell by this very thing, that he had ſent a leper to him to be cleanſed, as though indeed he were a God: when the report of that matter (through many folkes talk as it fals out) was come to Eliſha, he ſent on a ſudden to the King of Iſrael, rebuking him, firſt, becauſe he had rent his cloaths, and then adviſing him to ſend Naaman to him, for he ſhould49 know that there was a Prophet in Iſrael. Naaman came with horſes and Chariots, and Eliſha preſently ſent his ſervant to him at the door, to bid him goe to Iordan, and waſh himſelfe ſeven times with the water thereof, and then at laſt he ſhould be made whole; he being angry becauſe Eliſha came not down to him, (nor craving the helpe of God) had touched the place of the leproſie with his hand, and healed him as he hoped, departed without any thing done, alledging this alſo, that the waters of Abana and Phaphar, rivers of Damſacus, were better and more wholeſome; but his ſervants ſhewed him, that the thing which Eliſha had preſcribed was eaſie, and that if he had enjoyned a thing harder to be done, yet he ought to have done it, much more a thing ſo eaſie. Naaman who had ſlighted the Prophets word, yielding to his ſervants advice, waſht himſelfe ſeven times according to Eliſha's appointment, and was perfectly cured; and he who thought he was much holden to the Prophet (having received ſuch a curteſy) went back again him with al to his train, and firſt ſaid that he knew there was not any other God, except the God of Iſrael, and afterwards intreated him to receive his gifts; when he had denyed to receive them, he diſmiſſed him. But Gehazi Eliſha's ſervant, who had ſeen that his maſter refuſed the preſents, following his attendants privily, when he overtook them, ſaid he was ſent by his maſter to deſire of Naaman one talent and two ſuites of apparell Naaman gave him two talents, becauſe he thought he ſpoke the truth. This villany of Gehazi was not unknown to Eliſha; for when he hoped that he could have concea-from his maſter, and kept it to himſelfe all that he had taken, being called unawares, and asked whence he came, and denying that he had gon any whither, Eliſha told him that he was preſent with him in ſpirit, when the man came to meet him out of his Chariot,50 and that he ſhould know that the leproſie of Naaman ſhould never depart from him and his poſterity, who had received mony and cloaths to buy Vineyards and Oliveyards, and other things; he had ſoarce made an end of ſpeaking this, when a leproſie as white as ſnow ſeiſed on him.
The ſonnes of the Prophets complained to Eliſha, that they were pent up from room, 2 Kin. 6.1. and therefore thought it would be requiſite for them to goe to Jordan to fell ſome timber, he liked the matter well, and at ſome of their intreaties went thither himſelfe, there it hapned, that as one was cutting downe a tree, his axe head ſlipt off and fell into the water; when he had told Eliſha the matter with teares, and ſhewed him the place, Eliſha threw a piece of wood (that himſelfe cut downe) in thither; whereupon the iron contrary to its nature, did riſe from the bottome and ſwam on the top; ſo he that loſt it, put out his hand, as Eliſha bad him) and took it up againe ſafe; this is a work of wonder: But that which followeth will appear farre more wonderfull.
The King of Syria made war with the K. of Iſrael, 2 Kin. 6.8. he having called his ſervants to a Councell told them that he would ſet ſome of his men in ambuſh in a certaine place, that the Iſraelites might unawares fall into their hands. Now before this was but in execution, Eliſha knowing it by revelation, told it aforehand to the K. of Iſrael, the K. of Iſrael preſently ſent his men thither; when the King of Syria knew this, in great fury he demanded why no body would tell him, who was that traitor, which revealed all his counſels to the King of Iſrael? at laſt one made anſwer that it was Eliſha the Prophet, who told the K. of Iſrael al that he ſaid, or reſolved upon in his bed-chamber or cabinet. He being angry, or rather furious, charged his men, that they ſhould look diligently51 where he was and tell him, that he might goe and take him; at length ſome body found that he was in Dothan, and ſo he told the King, who immedrately ſent thither horſes and Chariots, and the ſtrength of his army: they coming thither by night, preſently begirt the City, Eliſha's ſervant going out as ſoon as it was light, eſpied, & ran trembling to tell this to his maſter: He bad his ſervant nor feare, for more were with him, than with thoſe other, and prayed God that, he would open his ſervants eyes, that he might ſee it, as be ſoon after ſaw the mountaine full of horſes and fiery Chariots about his maſter. When the enemies were come up neer to Eliſha, he prayed God to ſtrike them with blindneſſe; which when he had obtained of God, he told the Syrians that that was not the way to the Towne which they enquired for, and that therefore they ſhould follow him, he would bring them to the man they ſought for; ſo theſe blind ones followed him, and he brought them directly to Samaria. In which place he ſhewed extraordinary great pitty and elemencie towards them. For when the King of Iſrael asked him whether he ſhould kill them all or no, he did not onely forbid that, becauſe they were not taken in war, but he commanded that all manner of neceſſaries ſhould be given them and ſent them away ſatisfied.
After thoſe things Benhadad King of Syria having got a great army, beſieged Samaria, and beſieged it ſo long, that when all things neceſſary for food were ſpent, there grew ſuch a dearth of proviſion, that an Aſſes head was ſold for fourſcore pieces of ſilver. 2 Kings 24. In this ſo great ſcarcity of proviſion, two women conſtrained with hunger, had made a covenant betwixt themſelves, to eat their children by turnes; now when one of them had given her childe to be eaten, and the other would not ſtand to agreement, but on the day after hid her52 child; That woman pined with hunger, beſought the King of Iſrael with cryes and teares; that he would help her, and take ſome order for her life, and told him this ſtory of the children, hereupon, he rent his garment in all their ſight, ſwore bitterly that Eliſha ſhould die that day. And for that end he diſpatched away an executioner, but before he came to the houſe of Eliſha, Eliſha told the Elders that ſate with him, that purpoſe of the King, and charged them that they ſhould not open the door to the meſſenger, becauſe the ſound of his maſters feet followed. He had not yet made an end of ſpeaking thoſe words, when as the King prevented the meſſenger, and ſaid; Behold this evil is of the Lord, what ſhould I wait on the Lord any longer? 2 Kin. 6.33. The Prophet at Gods appointment, foretold that the next day about that very hour, a meaſure of fine flower ſhould be ſold fora ſhekell, and two meaſures of Barlie for a ſhekel in the gate of Samaria; 2 Kin. 7.1. the matter ſeemed ſo incredible to a certaine Lord, (upon whoſe hand the King leaned) that he ſaid that could not be, although God ſhould open Heaven; whereas the Prophet aſſured him, that it ſhould come to paſſe, that he ſhould ſee the thing, but ſhould not eat thereof. At that time, four Lepers conſtrained with hunger, going into the enemies campe, in ſuch apparent danger of death, when they were come to the entrance of the Campe, they found no body, for God had cauſed the enemies to heare a ruſhing and a noiſe of Chariots, and horſes, and of a great army, which when they heard, they left their luggage and ran away. Now when the Lepers had told theſe things in the City, the King at the firſt interpreted it to be a Stratagem, afterwards having ſent two horſes (of the ſix that were onely left) when the ſcouts had found it to be ſo, all the people came thither for bootie, and when the tents were ſpoiled, that cheapneſſe of proviſion followed53 which Eliſha had foretold, and then that Lord of whom I made mention before, to whom the King had given charge of the Gate, was trod to death by the multitude.
The Prophet had perſwaded that woman whoſe Son (as is ſhewed before) 2 Kings 8.1. he raiſed from death when he foretold the ſeven yeares famine, that ſhe ſhould go ſome whither elſe and ſojourne with her Family to avoide it; She followed his counſell, but at the ſeven yeares end, when ſhe came back, ſhe found her houſe and land ſeized on, therefore ſhe petitioned the King that ſhe might recover her owne. King Ioram then opportunely at that nick of time commanded Gehazi Eliſha's ſervant to relate the great and ſtrange workes that his Maſter had done; for beſides other things which he told him, he affirmed that this was the woman whoſe ſon (that was alſo preſent there) he had raiſed from the dead. Thereupon when ſhe, being asked, had affirmed that it was ſo, the King commanded an Officer, or Eunuch, to reſtore her not only all her Land, but all the profits of it alſo. And no doubt but the woman avoided the inconveniencies of the Famine, and recovered her own eſtate through Eliſha's goodneſſe.
When Benhadad King of Syria was ſick, Eliſha was at Damaſcus, 2 Kings 8.7. of whoſe comming when the King was certified he ſent Hazael to him, who was one of his chiefe ſervants, with preſents, to aske of him whether he ſhould recover from his diſeaſe, he anſwered that he indeed ſhould recover, but nevertheleſſe God had told him that he ſhould die ſhortly, whereupon whileſt Hazael ſtood in his ſight Eliſha began to weepe. And when Hazael asked him why he wept; He anſwered, that when he ſhould be King of Syria he would afflict the Iſraelites; therefore the next day after he had brought his Maſter Benhadad newes of recovery, he ſmothered him and54 ſeized upon the Kingdome, and ſoone after he oppreſſed the Iſraelites with many ſad overthrowes; the ſame Eliſha tooke order to anoint John King of Iſrael, 2 Kings 9. (who ſhould root out the Family of Ahab with Iezabel his wife, as Elias had foretold) after this manner; he bad one of the ſons of the Prophets, which he had called, take a boxe full of oyle and go to Ramoth Gilead, and when he had found Iohn there to conſecrate him with oyle, according to Gods command, in an inner Chamber where no body was by, that he might afterwards utterly deſtroy the whole Family of King Ahab together with Iezabel; when he had done as Eliſha bad him, Iohn being King, lid execute all thoſe things which Eliſha had appointed him by Gods command. After theſe ſo excellent uncouth and unheard of things were done, Eliſha fell into the diſeaſe of which he died, 2 Kings 13. when he was ſick Ioas King of Iſrael came to viſit him, and perceiving the danger of his diſeaſe he wept before him with theſe words, My Father, my Father, the Chariot of Iſrael and the Chariot man thereof. He firſt commanded the King that he ſhould bring his bow and arrowes, and afterwards that, when they were brought, he ſhould lay his hand upon the bow being bent, and laſtly, that when his hand was laid upon the Kings he ſhould ſhoot out of a window which he had towards the Eaſt, which when he had done, he ſaid, that was the Arrow of Gods deliverance, even the Arrow of ſalvation againſt Syria, whom he ſhould ſmite till he had deſtroyed them in Aphet. Againe, he commanded him that he ſhould take an Arrow and ſtrike the ground; Now the King when he had ſtruck the ground three times gave over, whereupon he being angry foretold him, that if he had ſtruck five, ſixe, or ſeven times, it ſhould have come to paſſe that he ſhould utterly deſtroy Syria: But becauſe he had only ſtruck the ground three times, he ſhould only ſmite it three55 times: Epiphanius writeth, that he was buried in Sebaſtopolis a City of Samaria; Now he, that when he was alive had raiſed a dead man (as I have ſhewed) after he was dead alſo raiſed a man from the dead; for when ſome were burying a dead man, and for feare of ſome free-booters Moabites, who that yeare in which Eliſha died had thrown the Corpes into Eliſha's Sepulchre, as ſoone as it touched his bones the man revived and ſtood upright. He died the fourteenth day of Iunè, as Oſwald writeth.
AMos the Prophet was, as he ſaith himſelfe, a Tek•aite, and the Father of Eſaias the Prophet in the Judgement of Epiphanius, although the Hebrews deny it by reaſon of the difference in**Amoz, Eſ 1 ſpelling the names,**Amos, Am. 1 he of a Shepheard became a Prophet, and was called and choſen by God from feeding Flocks of ſheepe to feed and teach the Flock of Iſrael; he executed the Office of Prophet when Ozias (or Azarias) was King of Iudah, and Ieroboam ſon of Ioas was King of Iſrael, and that was when Sardanapalus ruled over the Aſſyrians, and Procas Sylvius over the Latines. I cannot ſind in what yeare of Azarias, who ruled over Iudah two and fifty yeares, he began to propheſie, or to what yeare of Hieroboam, who Raigned two and twenty yeares, his miniſtry of Propheſie laſted. But I am ſure of what I ſay,56 ſeeing that**Ʋzziah. Ozias ſucceeded his Father Amazias in his Kingdom in the twenty ſeventh yeare of Hieroboam King of Iſrael; and Amos himſelfe ſaith, that he propheſied when Azias and Hieroboam were Kings, that he ended his propheſie within the remaining two yeares of Ieroboam, when the ſon of Amazia the Prieſt ſlew him, as I will ſhew you by and by. And this I was willing to premiſe that all may underſtand that I had a good cauſe why I writ the Life of Amos before the Lives of Eſaiah, Hoſea, Zachary, and others who propheſied when Achas was King of Judah, ſeeing I reſolved to follow the order of the times in which every one lived. Becauſe then Amos fulfilled his Office of prophecying within the two remaining yeares of Hieroboam King of Iſrael, that is, the twenty eighth, and twenty ninth, when as in one of thoſe yeares, by Gods Command, he fortold in Samaria the deſtruction and captivity of Iſrael, and Amazias, Prieſt of the Gods of Bethel, accuſed him to King Hieroboam; for he ſent to tell him how that Amoz endeavoured to make a change and innovation in Government, and that he oppoſed and openly rebelled againſt the King, and that he ſpake ſuch words as no man was able to beare; for he ſaid thus openly, that Hieroboam ſhould dye by the ſword, and that Iſrael ſhould be led Captive. It is not ſet down in the Scripture, neither have I read in any Writer what anſwer Hieroboam made to thoſe things which are written in the book of Amos, or what affection he carried towards Amos becauſe of them. But this is written in the Booke of Amos, that Amazias the Prieſt, when he had ſent thoſe that ſhould tell theſe things to Hieroboam, went to Amos and charged him with threats that he ſhould go out of Samaria and fly into Iudah, and there propheſie, and that he ſhould not foretell any thing as a Prophet in Bethel, becauſe there the Golden Calfe was worſhipped after the manner of their57 Anceſtors, and the Kings Court was ſetled there; To theſe words Amos made anſwer, that, when he was not a Prophet, not the ſon of a Prophet, but an heardſman who gathered Sycamore fruit, he was called by God, who commanded him, that, as a Prophet, he ſhould tell his people Iſrael things to come. And that therefore he bad Amaziah hear the word of the Lord, who told him, that becauſe he had forbad him to tell Iſrael and the Family that worſhipped ſtrange Gods things to come, his wife ſhould be made an Harlot in the City, and his Children dye by the ſword, and that the Enemies ſhould divide amongſt themſelves the Land that he poſſeſſed, and that he ſhould dye in a polluted Land, and that Iſrael ſhould be led Captive out of their own Land; nor have I found this written what anſwer Amazias the Prieſt made to theſe things; But this Epiphanius writes, that Amaziah's ſon ſlew him (knocking Amos in the head with a club) becauſe he had proved that he cloſely ſtole two golden Heifers: and that Amos was carried into his own Countrey, being yet alive, where he dyed, and was buried amongſt his Anceſtors. Oſwald, who writ a book, called, The ſtory of Martyrs in the daies of Clantes the Great, ſaith, that he was ſtruck through the Temple, with a Leaver by Ʋzziah King of Iſrael the laſt day of March, and that being halfe dead he was carried into his own Country and there buried.
OBadiah the Prophet was a Sichemite of Beththaca, neare the ſea, as Epiphanius writeth; he alſo hath leſt upon Record, that he was the third Captain of the fifty men who were ſent to Elias by Abazias King of Iſrael. For when Abazias had fallen through a Latice, and by that fall had got a hurt, not knowing whether he ſhould recover from that diſeaſe or no, he ſent meſſengers to enquire of Baalzebub the god of Ekron concerning his diſeaſe; whereupon God ſent Elias to charge them before they came thither that they ſhould returne to their Maſter and tell him, that becauſe he had ſent to enquire of that god, as though there were not a God in Iſrael, he ſhould never riſe ſound from his bed; which when they had told him, and he underſtood by his habit and apparell that it was Elias that had commanded theſe things, ſent once or twice a Captaine of fifty with his men who ſhould fetch Elias to him; who when they were deſtroyed with lightning, he ſent another Captaine with his fifty, who when he had humbly beſought Elias that he would have mercy upon him and his men, he pardoned them. And this third Captaine, as Epiphanius maintaineth, was this Abdias, whoſe Life we write; He alſo writes, that, having relinquiſhed the Eſtate or Ranke in which the King had placed him, he followed Elias and became his Diſciple, and that having endured59 many things he was preſerved by him. And Hierome writeth, that this was that Abdias (as the Hebrews thinke) who in the Reigne of Ahab fed an hundred Prophers in Caves; which ſtory, that it may the berter be underſtood, I mean to report more fully. Elias, by Gods Command, had told Ahab that it ſhould not raine upon the earth for three yeares and a halfe together; A little while after, he firſt went to the brooke Kerith, and afterwards to Sarepta a City of Sidon, leſt he ſhould be ſlaine by Ahab. In the third yeare God ſent him to Ahab to give raine unto the Earth. Now upon the drought there followed ſuch a famine, that at the laſt Ahab, who thought Elias to be the cauſe of that great miſchiefe, was conſtrained, having divided the Land, and appointed one way to Abdias ſteward of his houſe, himſelfe took the other way, to ſeek out water-ſprings, that the horſes, and mules, and labouring Cattle might not periſh for thirſt; ſo it fell out, by Gods providence, that Elias met Abdias on the way, whom (looking well upon him) he knew: Then falling down upon his feet, he asked him, whether he was not Elias? N•w when Elias had ſaid that he was, and charged him to go and tell his Maſter that he was there, he demanded of him what great ſin he had committed for which he meant to deliver his ſervant to be certainly put to death by Ahab, ſeeing there was no Country, or Nation, nor Kingdom whither he had not ſent ſome to ſeeke him, and when all had made anſwer that he was not there, he took an Oath of them all. Nevertheleſſe he ſent him to tell Ahab that he was there, whom the Spirit of God would conveigh away where he ſhould not be found, and ſo he ſhould be put to death; was it not told of Eliah how that when Jezabel would have ſlaine the Prophets of the Lord he hid an hundred of them by fifties in a Cave, and fed them with bread and water? Yet when Elias for all that commanded him that he ſhould tell the60 King he was there, he obeyed; but Ahab went with not good mind to meet Elias when he underſtood by Abdias that he was there; For at the firſt meeting he asked him, whether he was not that Elias that troubled the STATE? Which when he did not only deny, but on the contrary maintained that Ahab was he, who neglecting Gods Commands did worſhip Baalim with his whole Family (as his Anceſters had done) he bad him that he ſhould call together all the Iſraelites, and the Prophets of the god Baal to Mount Carmel, where when they were met, all thoſe things fell out which are well known, and ſet forth by us at large in the Life of Elias. Therefore that we may returne to the point, Hierom according to the judgement of the Hebrews thinkes this man both to be that ſame Abdias, and the Captaine of fifty alſo of whom we ſpeake; and we may alſo ſuppoſe him to be one and the ſame man, for the ſaith in the beginning of his Commentaries upon the Prophecy of this Abdias, that becauſe he had fed an hundred Prophets, Obadiah both received the gift of Propheſie, and of a Leader of an Army was made a Guide of the Church. This Prophet, if we follow the Letter, foretelleth the overthrow of Idumaea, and the reſtitution of Indaea: if we conſider the meaning, the overthrow of the Gentiles, and the building of Chriſt's Church by the Apoſtles. He is ſhort indeed for number of words, but long for the weight of the Sentences. He dyed, and was buried in his own Land; although St Hierome writeth, that his Sepulchre, together with the monument of Eliſſaeus the Prophet, and Iohn the Baptiſt was had in honour and reverence in the City Schaſto, which was ſometimes called Samaria.
SAint Hierome thinketh that Oſee was the firſt of all the Prophets. He was the ſonne of Beeri, and diſcharged his Office of Propheſie, when Hieroboam the ſonne of Joas was King of Iſrael, and Ʋzzia, Joatham, Ahaz and Hezekiah were Kings of Judah, whereby it may be conceived, that he lived long. For wheras Hieroboam raigned two and twenty years, Ozias fifty and two, Joatham ſixteen, Ahaz ſixteen, and Hezekias twenty nine; although I can deliver nothing for certaine, in what year of Hieroboam he began, or in what year of Hezekias he left off to Propheſie; yet I thing this may be conjectured, that he propheſied fourſcore and foure yeares, and above; unto which, if we adde the years of his age when he began to propheſie, and thoſe years he lived in the raigne of Hezekias, and till heo died, which we are ignorant of, we muſt confeſſe that he lived very long. This Hoſee at Gods command, married Gomer an Harlot, by whom he had three children, to which he gave names alſo at his command, to the eldeſt ſonne he gave the name of Jezreel, to his daughter Lo-Ruamah, to the third a ſonne Lo-ammi. Hoſ. 1.1. S•Hierom (who thinks this was really done,) ſaith, this is not to be imputed as a fault to Hoſea, but rather a commendation, becauſe of a bad woman62 he made her a good one, and did not marry her for luſt, but by the command of God. Now that which is done at Gods command cannot be reputed a fault: nor indeed would God have this done without a cauſe, but that he might typifie, or by fact alſo ſignifie what he commanded, by words to forerell, namely ſuch a deſtruction of the Kingdome of Iſrael, that is, of the ten tribes which had worſhipped ſtrange gods, by the meanes of Hieroboam, and his poſterity, that God ſhould neither be moved with mercy towards them, nor eſteeme, or call them his people, And theſe very things, which indeed came to paſſe, ſignifie the rejection or deteſtation of the Jewes; as the other woman whom the ſame Prophet at Gods commandement loved, does the calling of the Gentiles. And in theſe two almoſt is the whole Propheſie of Hoſea ſpent.
Ionas the Prophet, was the ſonne of Amittai a Sydonian of Sarepta. For Epiphanius and St Hierome, and ſo alſo the Hebrews, as he ſaith, will have him to be the ſonne of the Widow of Sarepta, whom Elias raiſed from the dead; which how it hapned (although we related it elſewhere) yet will it not be far amiſſe to declare it in this as the proper place. When Elias had63 foretold the famine (which laſted three years and a halfe) to Ahaz King of Iſrael, as God had bid him, he fled from the face of Ahab, and firſt dwelt neer Jordan, by the brook Cherith, till the brook was dried up, and afterwards he went to Sarepta a City of Sidon; when he was come to the City gate, he found a widow as God had foretold him, gathering ſticks, when ſhe at Elia's bidding, had brought a cruſe, wherein was a little oyle, and a barrell wherein was a little meal; though ſhe told him, ſhee had provided both theſe for her ſelfe and her ſonne, that when they had eaten they might die, yet that oyle did ſo increaſe at his prayers, that afterwards it never failed; by this ſtrange and unheard of worke, the widdow was ſo affected, that when her ſonne, who ſhortly after fell ſick and died, ſhe came and complained to him of the death of her ſonne, as though his comming had been the cauſe of it. Elias that was both grieved for the death of the child, and the mothers mourning and teares; when he had carried him into a chamber, ſtretching himſelfe three times upon him, he raiſed him from the dead by his prayers, and reſtored him alive to his mother. Now when this child that was raiſed up, was grown to mans eſtate, God commanded him to goe to Nineve, a very great City of the Aſſyrians, to declare and preach the truth, and he not obeying Gods command, as ſoon as he came to Joppe, a Haven towne of Judaea, he there found a Ship ſetting out for Tharſis, and having paied the fare, and got into the Ship, he failed with others towards Tharſis; but preſently by Gods permiſſion, there aroſe a mightie winde, and ſo great a tempeſt, that the Ship was in great danger; hereupon the reſt being greatly afraid, prayed every one to his God, and threw their goods into the Sea, that the burden of the Ship might be lighter, but hee was aſleep in the ſide of the Ship: Therefore the maſter of the Ship, who thought64 him extreame negligent and retchleſſe (that when others were afraid, and all at prayers, for all that was aſleep in ſo manifeſt a danger,) rouſed him up, and bad him get up and pray unto his God, as others did: In the mean time they all agreed to try by lots what might be the cauſe why that diſaſter happened, and the lot ſell upon Jonas: Whereupon, they intreat him that he would tell them, for what cauſe and fault ſuch a miſchiefe had lighted on them all, and they askt him whence he came, whither he went, what country man he was, and what trade he uſed. Hee told them that he was a Hebrew, and that he feared and worſhipped the God of Heaven, who made the earth, and the ſea, and that he fled from his preſence. Then they being mightily afraid, begun to aske him, why he had done this evill, and what they ſhould doe to him, that they might be freed from that danger; when he had told them that that evill had happened becauſe of him, and through his default; and that therefore, if they would throw him into the Sea, they ſhould have a proſperous winde and a calm ſea; they caſt him into the S•a, beſeeching God that he would not lay this ſin to their charge. And ſo (which was ſtrange) a wonderfull ſtilneſſe of the Sea followed upon his caſting in, which when they had obſerved, having offered Sacrifices to God (whom they greatly feared for this that was done) they made vowes to him. But God neglected not, nor forſook Jonah his ſervant, but provided a great fiſh, who took him and ſwallowed him up, but yet did not conſume or digeſt him, but kept him whole in his bellie till the third day, on which he vomited him out of his belly ſafe and ſound upon the Land. Now perceiving out of the fiſhes belly, ſuch a great favour of God towards him, he gave thanks to him, having recounted the dangers from the which he had delivered him. When he was delivered from that danger,65 God commanded him againe, that he ſhould goe to Nineve the great City, in which he ſhould tell the Citizens what God had preſcribed him. There, when he had diſpatched one dayes journey, he told this openly to all, that the City ſhould be deſtroyed within fortie daies. The Ninevites did not neglect or contemne the ſpeech of Jonah; that is, of one that was a ſtranger, and of low degree, and one whom they had ſeen before, but believing it, they publikely proclaimed a Faſt, and repented them of the wickedneſſe of their former life, being clad in ſacking and hairecloth. Nor indeed was this chang of life onely in private men, but of all the Magiſtrates and Princes. For when (as it uſes to be) by talke and report that praediction concerning the overthrow of the City was brought to the King, he did not fal to delights and pleaſures after the manner, as others doe uſually, having preſcribed a forme of repentance to others, hold themſelves excuſed; but having abandoned his Throne, proſtrated himſelfe, and caſt off his Royall apparell; he was firſt cloathed in ſackcloth and ſate in aſhes, and afterwards gave charge by proclamation, that not onely men and women, but the children alſo, and not the children onely, but alſo the beaſts, (which by their nature are void of reaſon) ſhould abſtaine from food, or fodder, or drinke, but that all, being clad in ſackcloth and haire cloath, ſhould intreat the Lord, and all ſhould change the courſe of their wicked lives, for that none knew whether God being pacified would pardon their ſins, In this place I could commend and ſet out the great wiſdome of the Ninevites, ſeen in the alteration of their lives, but that I write the life of Jonas, that is, I ſet downe the bare narration of the thing how it was done. Now the King was not miſtaken in that apprehenſion he had touching God, for when he ſaw them all turned (at the Kings commandement),66 from their vile and wicked way of living, he took pitty on them, neither did he overthrow the City, as he had determined; which mercy of Gods cauſed a deale of griefe to Jonas, either leſt he ſhould ſeeme to have told a lye to the Ninevites, becauſe he abſolutely ſaid, that Nineve ſhould be deſtroyed within forty daies, or becauſe he underſtood that the people of Iſrael ſhould be deſtroyed: and therefore he beſought God that he would take away his life, becauſe he had rather dye than that ſhould come to paſſe, although he knew that he was exceeding mercifull; being asked by God whether he thought he did well to grieve, he went out of the City, and having got him a ſhady place, which looked towards the Eaſt, from whence he might ſafely ſee what befell the City, God had raiſed up an Ivy (or a Gourd) which overſhadowed him, in the beholding whereof he was extraordinarily delighted. But when God had alſo the next day, by breake of day, raiſed up a worme, which ſtealing and creeping did ſo devoure the Gourd, and Jonas feeling the heat of the Sun wiſhed for death, and God asked him whether he did well to be angry for the Gourd that was eaten? And he had anſwered, that he was grieved to the death; Then God ſpake thoſe words unto him which moſt plainly diſcovered his exceeding great mercy to mankind: For he demanded of him whether it was fit that he ſhould be troubled at the fading of a Gourd which he had not ſet nor made to grow, and that he ſhould not himſelfe pardon that City in which there were above ſix ſcore thouſand perſons who could not diſcerne good from evill. What anſwer Jonas made to theſe words, or what he did afterwards is nor recorded: Although Epiphanius writeth, that he afterwards returned into his Country, wherein now he thought there was no dwelling for him, leſt his own fellow Citizens ſhould object unto him, that his Propheſie concerning67 Nineve was falſe, and that therefore he went with his mother to Sura, and dwelt in Saar, and there died, and was buried in the Cave of Ceneſeus the Judge.
I find that Jehaziel did once only do the Office of Propheſie, 2 Chron. 20.14. and that was unto Jehoſaphat the King of Judah, after this manner, The Ammonites and Moabites, having gathered a great Army, reſolved to fight with Jehoſaphat the King of Judah; when this was told him, and that the enemies were now already entred his Kingdome, he, not truſting himſelfe and his own ſtrength, betook himſelf wholly unto God, and beſought him, that he (who had driven out all the Nations in former times out of their Countries, that he might place his own people in them, as he had promiſed Abraham) would heare him and his in this ſad time of danger, that the Ammonites and Moabites came againſt him with an hoſtile Army, being unthankfull for, and unmindfull of, their deliverance, when at his command their Elders coming out of Egypt (under the Conduct of Moſes) ſpared thoſe two Nations when other people were deſtroyed. He knew well that he was not able to ſtand againſt ſuch a Multitude unleſſe God Almighty did help him; nor did the King alone pray to God, but alſo all the Jewes with their wives and children. There was amongſt them this Jehaziel the ſon of Zachary a Levite, who by a long deſcent was come from Aſaph, Davids68 ſinger; He being moved by the Spirit of God came from amidſt the multitude and foretold to Jehoſaphat and others, by Gods Command, that they ſhould not feare ſuch a multitude, foraſmuch as the battle was not theirs but Gods, who, the next day, would overthrow their enemies. This very thing fell out the next day, not in that manner as one would have expected, for Ioſaphat and his Army did not overcome their enemies by ſight, but they overthrew themſelves by fighting, wounding, and killing one another; which when the Jews had obſerved, they found ſo much booty that they could not carry it away in three daies; Triumphing hereupon they returned to Ieruſalem, with Lutes and Timbrels, praiſing God.
ELiezer the Prophet was the Son of Dodavah of Mareſha. 2 Chron. 20.37. I find that he alſo executed the office of a Prophet only once, and that unto the ſame King Iehoſaphat; for when the King had made friendſhip with Ahaziah,Iniiſſet inimicitias. that ungodly King of Iſrael, and been partaker with him in the deſigne of rigging a Navy which ſhould go to Tharſis, but the hand of God was loſt at Sea; this Eliezer was ſent by God to tell him, that becauſe he had made a Covenant with Ahazias, by Gods providence the Navy was caſt away at Sea, and could not reach Tharſis.
ESaias the Prophet was the Son of Amoz the Prophet, whoſe Propheſie is extant, as Epiphanius would have it; or another (**Am. 1. Amos Eſa. 1. Amoz. Amoz) becauſe of the unlike ſpelling; in St Hieroms opinion he diſcharged the duty of a Prophet in the Reigne of Iotham, Ahaz and Hezekias Kings of Iudah; and his Propheſie doth chiefly concerne Iudah and Ieruſalem; what he foretold in every Kings Raigne is uncertaine, except in Ahaz his, and Hezekias, unto whom he was ſent, as I ſhall tell you anon, Although we may conceive this, that he propheſied thoſe things which he treateth of from the beginning of his book**From the firſt chap. to the ſeventh. to that place where he mentioneth King Ahaz, when Ʋzziah and Iotham were Kings. And thoſe things that follow to that place Ezech. 3.6. wherein he ſpeakes of Hezekiah when Ahaz was King, and the reſt to the end of his Propheſie whileſt Hezekiah raigned.
He was ſent to Ahaz upon this occaſion, Rezin King of Syria, and Pekah the ſon of Remaliah, King of Iſrael, joyned forces and beſieged Hieruſalem, yet could they not take it; And God had Eſaias tell this before their Army was on march to Ahaz, (who was exceedingly afraid) that Pekah King of70 Iſrael had made a confederacy with Rezin King of Syria, that they (ſeizing on the kingdome of Iudah) might drive Abaz thence, and make the ſon of Tabell King in his ſtead; but that he ſhould not ſeare, for it ſhould not ſo come to paſſe as they had deviſed. He bad him alſo, by Gods command, that he ſhould aske a ſigne of God either in heaven or earth, and when he ſaid, he would not aske or tempt God, not in that he behaved himſelfe humbly, but in that he worſhiping ſtrange gods, did not believe God, and yet diſſembled it; Eſaias chiding him, and them, that obeyed him, becauſe they had not only wearied men, but God alſo, Eſa. 7.13. foretold that ſuch a ſigne as this ſhould be given them: He ſaid, a Virgin ſhould conceive and bring forth a Son, whoſe name they ſhould call Emmanuel, that is, God with us.
And when Hezechiah was King, Eſaias was ſometime conſulted withall, and ſent unto by the King, who intreated his prayers for him, and other times ſent by God on meſſages to the King, which how, and wherefore, it was done, I will declare in few words. Iſa. 3.6. Senacherib King of Aſſyria, invading Iudah, had taken all the fenced Cities thereof, and had ſent Rabſhacheh Generall of his Army to Hieruſalem, that he might treate with Hezechiah concerning the ſurrender of the City. Hezechiah being mightily afraid, ſent Eliakim the ſon of Helkiah the Steward of his houſe, Shebna the Scribe, and Ioah the ſon of Aſaph the Recorder, who when they had heard many words tending both to the diſgrace of the King, and the diſhonour of God, (as though he was not able to help his own people) and had told them to Hezechiah, he rent his cloaths, and, being clad with ſackcloath, went into the Temple of God, and ſent thoſe three, in the ſame habit, to Iſaiah; Firſt, to relate to him thoſe things, and afterwards to increat him that he would pray to God for them that perſevered truſting in him; Eſaias,71 at Gods Command, bad them toll Hezechiah that he ſhould not feare, for God would ſend a blaſt upon Senacherib, and he ſhould heare a Rumour upon which he ſhould returne into Aſſyria, and there dye by the ſword. Theſe things they told to the King; but becauſe in the meane time Senacherib ſent meſſengers who brought Letters to Hezechiab containing yet more grievous railings againſt God, he firſt read them over as ſoone as he had taken them from the hands of the Embaſſadours, and afterwards, going into the Temple, he humbly beſought God, and that at large, to revenge the wrongs and reproaches of Senacherib, and deliver his own people. God being intreated with thoſe prayers of the King, declared at large by Eſaias, that there ſhould be a great deliverance, and ſhewed the tokens by which he ſhould know the things for certaine, which when they had all come to paſs accordingly, a hundred fourſcore & five thouſand of the Aſſyrians were ſlaine, and Senacherib himſelfe alſo a while after in Aſſyria, whereupon enſued a happy peace.
The occaſion afterwards why he was ſent unto the King, was this: Hezechias was ſick, and that with danger of life; therefore God ſent Eſaias to him to put him in mind of ordering himſelfe and his affaires, becauſe he was to dye. He, being affrighted with this meſſage, beſought God preſently that he would have mercy on him; whereupon Eſaias was againe ſent by God, having not yet gone out of the Court-yard, to tell him, that his prayers were heard, and his teares ſeene, and that therefore he ſhould live fifteen yeares in that felicity, that both he and the City ſhould be free from the King of Aſſyria, and that he ſhould hence know this, for that the ſhadow of the ſun in Ahaz his Diall ſhould go back ten degrees, and ſo the King recovered, having by Eſaias direction laid to the wound a plaiſter of dry figs.
Mcrodach, King of Babylon, had heard that Hezechiah was recovered from that ſickneſſe, and he ſent him Letters Congratulatory, and Preſents by Embaſſadours, unto whom Hezechiah ſhewed all things that were brave and coſtly in his Treaſuries. This deed of his, being full of arrogancy and glory, was ſo diſpleaſing to God, that he ſent his Prophet Iſaiah to tell him, that becauſe he had done this very thing, it ſhould come to paſſe that all thoſe things ſhould be carried away, and his Poſterity become Eunuchs in the Palace of the King of Babylon, To theſe things Hezechiah made no anſwer, but that the word of God was right and good, only might there be peace while he lived. And theſe things have I found concerning Eſaias in the Scriptures; But Epiphanius writeth, that he was cut in two pecces by Manaſſes, and buried under an Oake at Rogel. He alſo ſpake ſo plainly and openly concerning the myſteries of our Religion; as of the Conception, Birth, Sermons or Preaching, wonderfull workes in curing diſeaſes, Death, Reſurrection and Aſcention of Chriſt, that he ſeemeth not to foretell them as things to come, but to relate them as things preſent or done and paſt; Therefore St Hierom will have him reckoned not ſo much a Prophet as an Evangeliſt.
JOel the Prophet, as Epiphanius ſaith, was a Bethorian of the Tribe of Ruben, and the ſon of Phatuel. It doth73 not appeare out of the Book of his Propheſie under what King he propheſied or lived; But St Hierom writeth, that he prophecyed under the ſame Kings that Hoſea did, that is, Ʋzziah, Joatham, Ahaz, and Hezekiah, and he will have all his Propheſie to belong to the Kingdome of Judah only, and not alſo to Iſrael;Act. 2.16. Ioel 2.28. he ſpake much concerning the comming of the Holy Ghoſt upon the Apoſtles, which St Peter the Apoſtle interpreted, and many, concerning that repentance which God requires in his Children: Moreover, as Epiphanius ſaith, he was buried honourably in his own Country.
MIcha the Moraſtite (ſo called of Moraſthi a little Town of Paleſtina) of th•Tribe of Ephraim, as Epiphanius writeth; he miniſtred when Ioatham, Ahaz, and Hezekiah were Kings of Iudah; we find nothing written concerning the Life of this Prophet, (nor concerning many others) only there is extant a little booke wherein his Propheſie is ſet downe, and that indeed chiefly relates to Samaria, and Hieruſalem, and ſomewhat alſo to the Birth of Chriſt. St Matthew an Apoſtle and Evangeliſt ſo interprets that place of Bethlehem the place where Chriſt was borne; and foraſmuch as he rebukes the wickedneſſe both of Jews and Iſraelites, firſt, againſt God, and then againſt their neighbours in his diſallowing thoſe things, he ſheweth74 and declareth not only to them, but alſo to all men, what they ought to doe. For he ſaith, this is good, and this God requires, doe judgement, that is, that we performe what we rightly determine, and that we love mercy and bounty, and that we carefully and diligently walke with God. Epiphanius writeth that becauſe he reprehended and blamed the wicked villanies of Ioram King of Iudah, he was throwne by him from a ſteep place, and was afterwards buried in his own Country with honour.
Joram was Father to Ʋzziah, is it not Jotham? and how could Jotham kill him? he propheſied in Ahazia's and Hezekia's dayes. 〈…〉〈 in non-Latin alphabet 〉
ODED the Prophet was found once diſcharging the duty of a Prophet, when Ahaz was King of Judah. For when Zizchria mighty man of Ephraim, had killed Maaſeiah the Kings ſonne, and Azrica the ruler of his houſe, and Elkana who was next to the King, and the Iſralitos beſides, had taken captive two hundred thouſand women and children of Judah, and an infinite bootie, and carried all to Samaria; Then this Oded, who was there, going out to meet the victorious army, comming in, told them that that deed was not acceptable to God, who had ſuffered the Jewes to be killed, for their wickedneſſe, whoſe wives, children and goods, they took away and ſpoiled, contrary75 to all right, and therefore they ſhould follow his advice, to carrie their captives back againe, for feare the wrath of God grew hot upon them. Theſe things he ſpake to Azaria, Berechia, Ichizkiah, and Amoſa the commanders in chiefe, who preſently told the ſame to their companies, and cauſed them to bring back their priſoners, and reſtore all the booty as ſacred, leſt the wrath of God ſhould rage againſt them: which thing they did with ſo great devotion and affection, that they ſent back thoſe that were naked, cloathed, and ſet them that were weak upon beaſts, after that they had well refreſhed them.
Nahum the Elkeſhite (ſo called of Elkeſis a ſmall Village in Galilee, which St Hierome writeth, was ſhewed unto him) of the tribe of Simeon, as Epiphanius writes, he foretold the deſtruction of Nineve and the Ninevites, who before (as I have told you) perſwaded by the Prophet Ionah, had obtained pardon from God upon their repentance; he propheſied in the reigne of Hezekiah the King, as St Hierome will have it: at the laſt he died in his owne country, and there was buried.
JEremiah the Prophet,Ieremiah's Father was of the Prieſts that were in Anathoth in Terra Benjamin. was the ſon of Halchiah, of the Tribe of Benjamin, a Prieſt of Anathoth; he propheſied as may be gathered from the beginning of his propheſie, from the eleventh year of Ioſiah the ſonne of Amon King of Iudah, to the eleventh yeare of Zedekiah, who then was led away to Babylon, after Ieruſalem was taken with the remnant of Judah, as Ieremiah had conſtantly foretold by Gods command, which thing occaſioned him great trouble; For he was both laid in Irons, and caſt into a priſon, and a moſt naſtie dungeon, and yet by all theſe dureſſes, his undaunted ſpirit could not be brought, either to think or Propheſie otherwiſe then God commanded, though the falſe Prophets told the contrary. This, becauſe it much commends him, I have reſolved to ſet downe in what manner it was done; God had ſent him to Topeth, to foretell thoſe things which he had given him in charge, and when he was come back from thence to Hieruſalem, and ſtanding in the Court of the Temple, told all the people plainly, that all thoſe evils ſhould befall both the City, and the Inhabitants thereof, which God had ſpoken, becauſe they obeyed not his Commandements. Phaſhur77 the Prieſt could not endure ſuch words with patience, but preſently caſt him, after he had beaten him, into priſon. The next day very early, when Phaſhur had brought him out, whatever the cauſe was (for I doe not finde it written,) Ieremiah conſtantly and freely maintained that he was not called Phaſhur, by God, but Magor-Miſſabib, Ier. 20. feare on every ſide; foraſmuch, as God would aſtoniſh him with feare, and his friends, ſo, as that they ſhould be run through with the enemies whilſt hee looked on, and that God would deliver all Iudah into the hands of the King of Babylon to be ſlaine, and their riches for a ſpoile, and Phaſhur himſelfe ſhould be led captive thither with all his family, and die there, and all his friends unto whom he propheſied lies. What anſwer Phaſhur made to theſe words, or what he did being moved with them, is not foe down in the Scriptures.
In the beginning of the raigne of Ichoiakim ſon of Ioſiah, as he ſtood in the court of the Temple, he denounced to all that were come out of the Cities of Iudah and Ieruſalem to worſhip God, that unleſſe they kept Gods Lawes, both that ſhould befall the Temple, which beſell Siloh, and that all Nations ſhould abhorre that City, Ier. 26. The Prieſts, falſe Prophets, and people who had heard him ſpeak theſe words, apprehended him, and ſaid firſt among themſelves, afterwards to the Princes (who having heard this doom of his, went from the Palace into the Temple) that for that matter he ought to be put to death; But he, having leave given him to ſpeak, told them that God had ſent him to declare every word that he had ſpoken; And therefore they ſhould repent and obſerve Gods Commandements, who thereupon alſo would repent and not bring the evill upon them, that he had purpoſed. ver. 13. And as for him, that he was in their hands, that they might reſolve78 what they would againſt him; yet thus much they ſhould underſtand & know, it they put him to death, they ſhould kill one that was innocent towards them, and the City, becauſe God had ſent him to propheſie all thoſe things unto them. ver. 14. The great men and the Rulers being perſwaded by theſe ſpeeches, perſwaded the Prieſts and the falſe Prophets that they ſhould not kill him that was ſent by God. And amongſt theſe, ſome Elders ſtanding up, altered their mindes, by minding them of Micah the Prophet, who when Hezekiah was King, had foretold many things concerning the deſtruction of the City, and for all that was not put to death, but the men which lived that time, appeaſed God by their repentance, prayers, and fears: but herein the paines and diligence of Ahicam the ſon of Shaphan moſt of all appeared, that he might not be put to death.
In the ſame Kings Raigne, God commanded Ieremiah to bring the poſterity of Richab (who were called Rechabites) into the Temple, and give them wine. Now they had a command from Ionadah their father, to abſtaine from wine. Therefore when Ieremiah had ſet wine before them at Gods cōmand, they bringing this command of their Fathers for anexcuſe, refrained altogether from wine (which had not been well done of them, if he had ſaid that God had commanded them this) But God by this example of the Rechabites intended to ſhow and ſhame the depraved and corrupted manners of the Jewes. For he ſent afterwards to Iieremias to tel them how grievouſly they offended, becauſe the Rechabites at their Fathers bidding abſtained from wine all their whole life, whereas he had endeavoured to draw them from their wicked courſe of life by his Prophets (of whom he had ſent a great many) and could not becauſe of their obſtinate will; hereupon alſo, he denounced that the Jewes ſhould be plagued with Famine, Peſtilence and79 captivity: But to the Rechabites he promiſed that their poſterity ſhould never faile before him, becauſe they had obeyed their Fathers command, with ſuch conſtancy of ſpirit.
And in the fourth yeare of the ſame King, God commanded him, that he ſhould write in a booke all the miſeries, with which he would puniſh the Kingdomes of Iſrael and Iudah; that when they ſhould heare them read, they might by repentance ſeek to appeaſe Gods wrath againſt them, Ier. 36. He was then as I ſaid in priſon, therefore he ſent for Baruch the ſonne of Neriah, a good man, whom he bad firſt write in a book, what he dictated, and afterwards to rehearſe it in the Temple, (whither he could not come) on the faſt day to all the people, and all that came out of Iudah to worſhip, that if they would believe thoſe words which were rehearſed, and live according to them, they might find God more favourable unto them. When he had done theſe things, and at a ſet faſt in the fifth yeare of the ſame King, and the ninth month, had rehearſed them all; Michaiah the ſoune of Gemariah, told them all to the chiefe men of the Court, and they ſent Iehudi the ſonne of Nethaniah, to command him, that he ſhould bring the role to them, When he was come, hee read all out of the writing, as they commanded, and that with ſuch admiration, or aftoniſhment rather, that they ſaid, they would acquaint the King with all thoſe words: yet firſt they enquired of him, how he writ all thoſe words. When he had told them that he had taken all thoſe words from the mouth of Ieremiah, who dictared them, as if he had read them out of a book, and that he had written them all with ink; then they adviſed him, that he and Ieremiah would hide themſelves ſome where, ſo as no body might know it, & they gave the book to Eliſhama the ſcribe. Then Iehudi at the Kings command, began to reade the booke;80 but after three or foure pages only were read, the King cut it with a penknife, and afterwards threw it into the fire; nor could Elnathan, Delaiah and Gemariah, diſſwade him, but that he would needs do the thing, nor was Ichojakim content with this ſo grievous a wicked act, but he alſo commanded Ierahmiel, Hammelech, and Seraiah the ſon of Azriel, and Shelemiah the ſonne of Abdul, to apprehend Baruch the Scribe, and Ieremiah the Prophet; but God hid them from the Kings wrath: But God was ſo offended with the burning of the book, that he bad Ieremias to write the ſame role over againe, and to adde thereunto many other things, and to tell the King front him, that there ſhould remaine none of his poſterity that ſhould ſit upon the throne, but withall, that his carkaſſe ſhould be throwne out, and that he, his poſterity, and ſervants ſhould be puniſhed for their wickedneſſe, and thoſe evils ſhould befall them, the City, and people, which when they were foretold they had ſo neglected and ſlighted. Ieremiah as he was commanded by God, delivered the other book to Baruch; whether Baruch read to the King himſelfe, or the people, or both, or what the King did, or the reſt, is not ſet downe in the Scriptures. The ſame Ieremiah, in the beginning of the Raigne of Ichotakim the ſonne of Ioſiah King of Iudah, at Gods command, had foretold that Ieruſalem ſhould be taken, and the Jews be led away to Babylon by Nebuchadnezer the King. But the falſe Prophets ſtiſly maintained this ſhould not be, and for this cauſe they brought him into the disfavour and diſlike of Iehoiakim the King, and (when he was taken and led away) of Zedekiah.
Amongſt theſe was Hananiah, the ſonne of Azur, a Gebeonite, who in the fifth yeare of the reign of Zedechias, maintained in the temple, in the ſight of all the Prieſts, and all the people, that God81 foretold this, that he had broken the yoke of the King of Babylon, and would cauſe that within two years the veſſels of the Temple, which Nebuchadonozer the King had taken away, and carried to Babylon, ſhould be brought back againe, and Iechoniah, the ſon of Iehotakim the King of Iudah, with the reſt of the Captives, ſhould be brought back, Ieremiah the Prophet that was preſent then, could not endure this falſe propheſie of Hananiah's, but when firſt he had ſaid, that he wiſhed ſuch an event of things as he had propheſied; afterwards he ſaid moreover, that it ſhould then at the laſt be knowne that God had ſont a Prophet when that came to paſſe which he had foretold. Hananiah on the contrarie, perſiſting in his opinion, having pull'd off the yoak or chain from Ieremiah's neck, and broken it, affirmed openly, that God ſaid, ſo he would break the yoak of the King of Babylon after two years. Ieremiah who could no longer endure his refractorineſſe went his way, but God bad him returne and declare that, not onely that was true which he had foretold concerning ſeventie years Captivity, but alſo that Hananiah ſhould die that very ſame yeare, becauſe he had lyed againſt God; and ſo it came to paſſe ſoon after, in the ſeventh month, whereas the former words were ſpoken in the fifth.
This ſame Ieremiah alſo, a little before that time, that is, when Iechonias was taken and led away to Babylon, in the third month of his Raigne, by Gods appointment, he ſent a letter from Ieruſalem to them that were carried away thither with the King; wherein firſt he exhorted, or rather commanded them, that there they ſhould build houſes, that they ſhould plant gardens and vines, that they ſhould take and beſtow wives, and doe all things which the Inhabitants of the places uſed to doe, and withall did forewarne them, not to believe thoſe falſe Prophets which God had not ſent: laſtly he foretold them when82 the number of ſeventie years was fulfilled, it ſhould come to paſte that they ſhould be brought back again; but they that had not removed thither out of Iudah, ſhould die with the ſword, the famine, and the Peſtilence, and becauſe two falſe Prophets out of Iudah. Ier. 29.21. Ahab the ſonne of Kolaiah, and Zedechiah, the ſonne Maaſeiah, propheſied lies to them, in the name of God, he wrote how they ſhould fall into the hand of Nebuchadonozer, and there ſhould be brought into ſuch a hatred of all, as that he that would wiſh any thing to fall amiſſe, or unhappily to any body, ſhould deſire the ſame to befall him which befell them; he foretold how the ſame things almoſt ſhould befall Shemaiah the Nethelanite, who in Babylon propheſied lies alſo to them that were gone thither, Eliſha the ſonne of Shaphan, and Gomariah the ſonne of Helkiah, carried this letter at the command of King Zedechiah, but in what year of his raigne it is uncertaine.
Zedechiah the King, when Hieruſalem was beſieged, ſent twice to Ieremiah, once by Phaſhur the ſonne of Malchiah, and Zephaniah the Prieſt, the ſonne of Maaſeiah, to aske of God if he would pleaſe to deliliver him and his people. Ier. 37.3. And the ſecond time by Iehucall the ſonne of Shelemiah and Zephaniah ſon of Maaſtiah, to intreat him to pray for him and his people. He commanded the firſt meſſengers, that they ſhould tell the King, that God ſaid this, that he would turne back the weapons of war, wherewith they ſhould fight againſt the King of Babylon and gather them rogether into the City Hieruſalem, and make war with them with all his might, and with great fury, and deſtroy all the Citizens with the Peſtilence, and that all thoſe whom the Peſtilence, the Sword, and the Famine had ſpared, to the will of K. Nebuchadnezzar, who ſhould put them to death without mercy: and the latter meſſengers he bad83 tell the King, becauſe upon report of Pharaohs Army 'the Caldaeans who had beſieged Hieruſalem, had raiſed the ſiege, yet the Army of Pharaoh, which was come to helpe him, ſhould return into Egypt, and then the Caldaeans ſhould returne, who ſhould beſer, lack, and burn the City. Now when the army of the Caldaeans had received the newes of the comming of the Egyptian Army for Zedechiah's reliefe, and thereupon departed, Jer. 37.13. Jeremiah was going from Hieruſalem into the Country, about ſome buſineſſe, by the way he light into the hands of a certaine Captaine, named Irijah, who (when he had upbraided him, that he fled to the Caldaeans, and he on the other hand denyed it, yet he believed him not,) accuſed him to the Nobles; whereupon, they being very wreth, beate Jeremiah, and caſt him into Jonathans priſon, where he remained a long time in a loathſome condition, Zedechias the King, afterwards ſent for him, to come to him into the Palace, and asked him privately, whither he had received from God, any meſſage concerning the captivity, and when he had told him, that what he had ſpoken was the word of God, and that Zedechiah ſhould fall into the hands of the King of Babylon, he humbly beſought him, that he would not ſend him back into the Priſon of Jonathan to die there, he having deſerved no ſuch matter; the King moved with his ſupplication, put him in the court of the priſon, giving charge, that a little bread and pottage ſhould be given him, as long as the bread in the City laſted, yet were not his enemies content with this puniſhment; for Shaphaiab the ſonne of Mahan, and Gedaliah the ſonne of Paſhur, and Jucal the ſonne of Shelmeiah, and Paſhur the ſonne of Malchiah, the chiefe men of the Court were moved againſt him, Jer. 33.1. (becauſe they heard him ſpeake openly, that which I mentioned a little before, that he that tarried in the84 City, ſhould dye by the ſword, the peſtilence, and the famine: But he that fled to the Caldaeans, ſhould be ſafe and ſecure; and going to the King, they beſought him, that he might be put to death, as an enemie to the State, eſpecially ſince he diſcouraged the ſouldiers which remained in the City, from defending it, by ſcattering ſuch like ſpeeches. The King, who in ſuch confuſion and aſtoniſhment of things, and in ſuch danger, deſired to keep the affections of his Subjects towards him, ſaid, that he was in their power, and that it was not for him to deny them any thing. They then tooke him, and let him downe by cords into the dungeon of Malchiah the ſonne of Hamelech, which was in the Court of the priſon full of mire; there he continued not long, through the providence of God, who moved a man that was a ſtranger to pitty him. There was in the Court an Eunuch, one Ebedmelech an Ethiopian, who becauſe he conceived the things were true which Jeremiah had foretold, as ſoon as he heard that which had befallen him through the malice of his enemies, he told the King, that, that was wrongfully done of them, to put him, where it was twentie to one, but he died: The King, whether moved by his entreaty or perſwaſion, gave him charge to get Ieremiah out, and put him in the Court of the priſon. Thereupon, not long after the King ſent for Ieremiah to him, and bad him tell him plainly, in good earneſt, what ſhould be the event of things. He firſt ſaid, he was afraid, leſt if he ſhould tell him truth, he would kill him, and not follow his adviſe; and afterwards having leave given him to ſpeak freely without feare of death (the King having paſſed an oath for his ſecurity) he told the King, that if he would go out to the King of Babylons Captalnes, he ſhould be ſafe and all his whole family, and the City ſhould not be burnt. But if he would not goe out, that then he ſhould fall into the power of his85 enemies, ſo, as that he ſhould never eſcape, and not himſelfe onely, but alſo his wife and children, and the City ſhould be burnt. Therefore if he would doe the beſt for himſelfe and his friends, he ſhould give credit to thoſe words which were not his owne but Gods When the King ſaid he was afraid, (if he ſhould yield himſelfe) he ſhould be delivered over to the Jewes, who already run away to the Caldaeans, who would mock him: Although Hieremiah avouched, in the word of a Prophet, that if ſhould not be ſo, but as he had told him, yet the King believed him nor, but only requeſted of him, or rather charged him that no body ſhould know**This their conference. thoſe things; but if the Commanders or great men ſhould aske what he had ſpoken with them about, he ſhould ſay, that he requeſted that he might not be ſent back againe into Ionathans priſon to dye there; the King ſent him back into the Court of the priſon; the Princes asked him, as he went out, what diſcourſe (and what about) the King had with him; but when he had told them what the King had bidden him, they were ſatisfied; Nevertheleſſe he remained in the Court of the Priſon till the day that the City was taken, which however when it came to paſſe (that the reſt of Hieremiah's words and doings may be better underſtood) we muſt now relate.
Hieruſalem began to be beſieged by Nebuchadnezzer, King of Babylon, and his Army Ier. 39. in the ninth yeare of Zedechiah King of Iudah, and the tenth Month, and in the eleventh yeare, and fourth month, and the ninth day of the month it was taken, and thoſe things befell Zedechiah which Hieremiah the Prophet of God had foretold: For when he underſtood that the City was taken he, got out privily by night, with ſome armed men, through his garden by a Gate which was betwixt the two walls; but the Army of the Cadaeans purſued him, and took him in the86 fields of Hiericho, and brought him to Nebuchadnezzar to Riblaſh in the Land of Hamath. There, when he had talked with him at large, he put out his eyes, and put him in bonds, having ſlaine his Children before his face: But God had pitty upon two eſpecially, Hieremias, and Ebedmolach the Ethiopian, who had beſought Zedechiah that he would deliver Hieremiah out of the Dungeon pit, as I have ſaid: I will firſt ſpeake concerning Edebmelech.
Before the City was taken, God bad Hieremiah, in the Court of the Priſon, go and tell Ebedmelech the Ethiopian, that every thing which he had prophecyed againſt the City ſhould come certainly to paſſe, and yet he ſhould not come under the power of them whom he feared, but ſhould be delivered, becauſe he had hoped in the Lord. And God took ſo great eare for the welfare of Hieremiah, that by his goodneſſe Nebuchadnezzar, the King of Babylon, gave charge to Nebuzaradan the Generall of his Army, when Hieruſalem was taken, that he ſhould ſuffer Hieremiah to have his liberty, and not trouble him at all, but deale with him and uſe him as he deſired. Therefore he fetched him out of priſon, and delivered him to Godolias the ſon of Ahikaiv, that he might go abroad at his liberty. Afterwards when Nebuzaradan was to returne to Babylon, he (mentioning the benefit of his freedome) gave him choiſe either to go with him to Babylon, or tarry where he would in Judah. And when he had ſaid, he had rather do the latter; having afforded him neceſſaries for his maintenance, and beſtowed gifts upon him, he ſent him away: And he going to Gedaliah (whom Nebuchadnezzar had made Governour over the Cities of Iudah) dwelt with him in Miſpah till he was ſlaine by Iſmael the Ammonite. And when Iſmael had ſlaine Gedaliah, and many others, and Iſmael himſelfe was beaten by Iohanan the ſon of Careah, Ier. 41.13, 14, 15, 16. they87 that were left intreated Hieremy to enquire of God whether they ſhould go into Egypt, or tarry there, for they would do whatſoever God ſaw good; on the tenth day after, having called all the men of Armes together, and amongſt them Iohanan the ſon of Careah, he told them, that it was Gods will they ſhould dwell there, where he would deliver them from the ſervitude of Nebuchadnezzar, which they feared, but if they went into Egypt, the Sword, Famine, and Peſtilence ſhould follow them thither. Therefore in a long ſet Oration he exhorted them to looke to themſelves and performe all thoſe things which God approved and appointed. But they anſwered, that he was not ſent by God to forbid them to go into Egypt for ſafety; but there was one Baruch the ſon of Neriah who ſet him againſt them, that they might fall into the hands of the Caldaeans. Going on therefore in their reſolution, and neglecting the Command of God (who would have had them dwell in Iudah, as I have ſaid) they came into Egypt, and forced Hieremiah and Baruch to go with them; when they were come to Tahpanhes, by divine inſpiration and appointment, he foretold Nebuchadnezzer coming into Egypt to take and deſtroy it, and to burne the Temples of their Gods, and thoſe that came thither againſt the will of God ſhould dye by the ſword or Famine. The people, being provoked by this Propheſie, ſtoned him to death, as Epiphanius ſaith, and he was buried in the place where Pharaoh had dwelt, for the Egyptians honoured him, becauſe they had received great favours from him; for at his prayers the Aſpes and Crocodiles, which before time kill'd the Inhabitants, forbore afterward to do any more hurt. Moreover the Chriſtians had him in ſuch veneration, untill Epiphanius his time, that they prayed in that place, and with the duſt which they took out of the Sepulchre they both healed the bitings of Aſps, and drove the Crocodiles88 out of the River. Oſwaldus hath recorded, that he was at Tahpanhes the firſt day of May.
BAruch the Prophet was the ſon of Neriah. He was ſervant and aſſiſtant to Hieremiah the Prophet in taking the Book from him at Gods Command, wherein God denounced the evils that ſhould come upon them that went not out of the City Hieruſalem to Nebuchadnezzar King of Babylon, and the good things that ſhould befall them that went; and in reading in the Temple on the Faſt day to all the people that were come to Hieruſalem our of the Cities of Iudah. There is extant a Book which is not the very ſame he wrote then, as may be conceived by the time and place, For the former book was taken in the fourth yeare of Ichoiakim King of Iudah, and in the fifth yeare, in the ninth month, when a Faſt was appointed at Hieruſalem it was read in the Temple, and when it was cut in pieces by King Ichoiakim and thrown into the fire, it was copied out againe by this ſame Baruch, in the ſame words, and more at Gods Command, whileſt the ſame Hieremias dictated, or certainly it was delivered him by Hieremiah. But this that is extant is ſaid to be written by this Baruch, and to be there read by him to Ieconias the ſon of Ioackim King, of Iudah, and to all the people that were carried Captive into Babylon, ſo that this was writ later. Concerning that former,89 we have ſpoken ſufficiently in the Life of the Prophet Hieremiah. And when this was read, they all wept, faſted, and prayed unto God. But when the other was read, they ſent money, that they gathered, as every mans Eſtate would beare, to Hieruſalem, to them that were there, to buy ſacrifices, entreating them that they would both offer for the ſins of all the people, and beſeech God that he would grant a proſperous life to Nebuchadnezzer, and his ſon Balſhazar, and afford them favour in the ſight of Nebuchadnezzer and his ſon, that they might live and make their prayers before God, againſt whom they had offended, and whoſe wrath was not yet pacified. They exhorted them alſo, that they would take order that the book which they had ſent ſhould be rehearſed upon holy daies in the Temple; The reſt of his words is ſpent in deteſtation of the ſins and wickedneſſe which they had committed, & reckoning up the evils with which they were rightly preſſed. There is alſo in the latter end of Hieremias book a Letter, wherein, as a Prophet of God, he doth foretell the Captives of Hieruſalem that they ſhould be brought to Babylon by Nebuchadaezzar the King of Babylon, and exhorts them, that when they be there they ſhould not worſhip the gods which they ſhould ſee, but the true God. Now Baruch was of ſuch familiarity and acquaintance with Hieremiah, that when the City of Hieruſalem was taken, and the people lead away to Babylon with Zedechias and the great men; He tarried with thoſe, which out of ſeverall Countries, returned to Iudah, and dwelt there at the command of Nebuchadnezzer the King, (Gedaliah being Governour) and after Gedaliah was ſlaine, and the remnant had intreated Hieremiah to enquire of God, whether they ſhould go into Egypt or no, and he had told them, by Gods command, that they ought not to go: They ſaid, God did not forbid this, but that Baruch was one who moved him againſt them, and90 becauſe they did not obey Gods Command, the Commanders brought Hieremias and Baruch by force into Egypt with the reſt, and there, as I ſuppoſe, he died and was buried.
Ezekiel, a Prophet, and a Prieſt, was the ſon of Buzi. He prophecyed at the ſame time, that Hieremiah, but with this difference, that Hieremias began to propheſie in the thirteenth yeare of Ioſiah King of Iudah, but he in the fifth yeare after Iechoniah was led away to Babylon; and Hieremias continued prophecying till the eleventh yeare of Zedechiah, wherein he was taken, and little more than ſo: But Ezekiel unto the fourteenth yeare after the City was ſpoyled, which he calls the five and twentieth after he himſelfe was led away; which that it may more eaſily be underſtood, and the Life of Ezekiel better known, I have a mind to fetch the order of times, and things a little more from the bottome.
Ichoiakim, after his Father Ioſiah was ſlain, (who raigned thirty one yeares, 2 Chro. 36.) and after Ichoahaz his brother (who raigned only three months) was led into Egypt) was made King of Iudah, in his brothers ſtead, by Nechokin King of Egypt; Iehoiakim, dying in the eleventh yeare of his raigne, left Ichoiakim,91 who is alſo called Iechoniah, the heire to his Kingdome; This Ichoiakim, in the third month of his raign, when the City was vanquiſhed, and the Temple ſpoiled, was taken and led away to Babylon with his mother, wives, and Eunuchs, and a great many more; and amongſt theſe Ezekiel now began to propheſie in Babylon (as himſelfe ſaith) in the fifth yeare after Ichoiakim was taken, that is, in the fifth yeare of Zedechias, who was placed in his ſtead by Nebuchadnezzer the King. And Zedechiah was taken in the eleventh yeare of his raigne and caſt into bonds. To theſe eleven yeares of Zedechiah, wherein Ezekiel was now Captive, if we adde the other fourteene, after Hieruſalem and Zedechiah were taken, we ſhall find five and twenty yeares, and that five and twentieth is the yeare of his Captivity, unto which he continues all his Propheſies. And therefore Ezekiel did not propheſie in Iudah, but in Babylon, and foretold, firſt, that other Captivity (which befell when Zedechiah, as I have ſaid, was King) of all the people becauſe of their wickedneſſe both old and new, all which God ſhewed unto him, though done by them not in Babylon, he ſpake of their deliverance alſo. He began to propheſie in the ſixth yeare after Iehoniah was taken and carried to Babylon, and that in the fourth month, and the fifth day. A yeare after, that is to ſay, in the ſixth yeare, on the fifth day of the ſixth month God appeared to him, and bad him faſten his eyes upon the way which looketh towards the North; which when he had done he behold an Image; The Image of Jealouſie at the gate of the Altar, in the very entrance of the Temple of Hieruſalem, which the Inhabitants worſhipped, that by this their villany they might even drive God away from them. This was a great wickedneſſe, but he ſhewed them another greater than this: He brought him into the Court of the Temple and bid him dig through the wall,92 when he had done this, there appeared a doore, by which when upon Gods commandement he had gone in, he ſaw upon the wall the pictures of all ſorts of beaſts painted, and Jaazaniah the Prieſt, the ſon of Sho•han, ſtanding in the midſt of ſeventie Elders, who hold Centers in their hands, and the ſmoak of the Odours that was burnt juſt then appeared. He alſo ſhewed him more notorious wickedneſſe then theſe. He brought him into the Temple by the doore of the gate, which looked towards the North, and there he eſpied women which lamented Adonis. Afterwards he ſhewed things more worſe then theſe. He brought him into the inner court of the Temple, from thence in the doore of the Temple, betwixt the porch and the Altar, he ſaw about ſome twentie five men, who with their backs to the Temple, looking towards the Eaſt, did reverence towards the Suns riſing, and as our men ſay, did worſhip. Ezek. 8.16. All which things, when God had ſhewed him, he diſcovered to him their future deſtruction; for he ſaid, becauſe they had done all theſe things to provoke him, it ſhould come to paſſe, that he in his fury and anger, would not ſpare nor pitty, and when they prayed unto him with a very loud voice he would not heare them.
In the ſame year a little while after, the ſpirit of God took him up and brought him into the Eaſt gate of the Temple, where in the entrance of the gate were twentie five men, and in the midſt of them, Iaazaniah the ſonne of Azur, and Pelotiah the ſonne of Benaiah, Princes of the People; and there the Spirit told him, that thoſe were the men that in the City deviſed miſchiefe in their minds, and took wicked Counſell, in that they ſaid the Temple was built long agoe, that this City was the Cauldron, and they the fleſh. And therefore he commanded him to propheſie concerning them; and he was bidden to foretell theſe things unto them, becauſe they had93 ſlaine a many in that City, and ſtrowed the ſtreets with carkaſſes, that the carkaſſes of them that they had killed were the fleſh, and the City was the Cauldron. But it ſhould come to paſſe, that they ſhould be brought out of the City, and the ſword which they feared ſhould come upon them, and they ſhould be throwne out of the City, and fall into the hands of their enemies, and all theſe things ſhould befall them, becauſe they had not obeyed Gods commands, but had imitated the manners and lives of the Heathen. Which things when Ezekiel propheſied, Pelatiah, the ſonne of Benaiah (whom I mentioned a little before) died; with thoſe death he was ſo aſtoniſhed, that he thought that the death of the reſt alſo would ſhortly follow. But God comforted him in his wailing and mourning, by promiſing the reſtorement of them whom he had ſcattered afarre off, in that he would cauſe them to keep his Commandement, and they ſhould be his people, and he would be their God. When God had given him theſe things to propheſie, he was carried back by the ſame Spirit into Caldaea, and told all things to his fellow captives, which God had ſhewed him. Ezek. 11.
Now in the ſeventh yeare, in the fifth month, on the tenth day, certaine men of the Elders came to enquire of God, and ſate them downe before Ezekiel, whereupon God bad him ſay thus unto them, that God (who knew very well with what minde they were come to enquire of him) would not anſwer them. But if Ezekiel would judge them, he ſhould firſt tell them the ungodly doings of their anceſtors, beginning from their deliverance out of Egypt, and then their owne after ſins in order. In the yeare before, certaine men of the Elders, came to aske counſell of God, as they ſate before Ezekiel; God bad him tell them, that (as he had diſcovered to him) they thought upon their Idols; and that he,94 as often as they, or ſuch as they, came to aske counſell of him by a Prophet, their hearts running after Idols, he would anſwer them not by a prophet, but according to the multitude of their ſins, and for that reaſon, he bad him to declare this to Iſrael, that whereas he had now warned them to become new men, and to keep themſelves from the worſhip of ſtrange gods, and all manner of wickedneſſe, if any Iſraelite, Citizen or ſtranger, being eſtranged from God, ſhould worſhip ſtrange gods, and come to enquire of God by a Prophet, God would give him an anſwer by himſelfe, and make that man an example to the reſt, ſo that at laſt he ſhould be deſtroyed. And theſe things Ezekiel was bidden to ſpeak privately to ſome, which indeed belonged to all. He foretold alſo many other things that concerned the Jewes publikely at Gods command, both good and evill, and likewiſe he propheſied of Egypt and other Kingdomes, though he went not ſolemnly in Embaſſage. And he was ſo conſtant and ſtout in his office, that at laſt, one of the hands of the People, becauſe he was reprooved by him for worſhipping of Images, ſlew him in Babylon, as Epiphanius writeth, and he was buried in the country of Saur, in the Sepulchre of Shem, and Arphaxad his anceſtors, whither as the ſame Epiphanius writeth, a very great concurre of people came, and prayed, and did their offices at that place. He was ſlaine the tenth of April, as Oſwald writeth.
DAniel of the Tribe of Judah, was born in Betheban the upper, nor far from Hieruſalem, as Ephiphanius faith. He, when he was but a child, in the third yeare of the raigne of Jehoakim, was led away Captive with others to Babylon, but he got into great eſtemation with the favorite of Nebuchadnezzar, and his ſucceſſors, both for the repute of his continency and beauty, and alſo for his skill in divination, and interpretation of dreames. For Nebuchadnezzar had given command to Aſpenaz, Governour of the Eunuchs, when many beautifull and well countenanced youths were brought away to Babylon, that he ſhould chuſe out Iſraelitiſh children, deſcended of the Kings and Princes (well favoured and inſtructed in all learning, and in all Arts and diſcipline) into his Palace, that there they might be brought up three years in the language and learning of the Caldaeans, at the end of which time, they might be ſit to ſtand in his preſence. Daniel was one amongſt theſe, to whom the governour gave the name of Belteſhazzer; now the King had appointed proviſion for him and his company, ſuch as was for himſelfe, but Daniel reſolved, not to defile himſelfe with abominable meat; and therefore he intreated the Governour of the Eunuchs, that by his favour he might enjoy this courceſie, at firſt he did not grant him this, becauſe he ſaid he feared the King his maſter, who, when he had appointed96 the ſame meat and drinke to him and his fellowes, which he uſed, if he ſhould obſerve them not ſo faire-liking as their fellowes, would have good cauſe to puniſh him. Afterwards Daniel remaining in his purpoſe and reſolution that he had taken, eaſily perſwaded Malaſar, whom the governour of the Eunuchs had ſet over him and three others, that for ten daies together, in which they would onely eat pulſe and drinke water, he would looke upon his face whether he ſhould grow leaner then others, that made uſe of their allowance appointed accordingly. Upon the tenth day, at the laſt, when the thing was taken notice of and tried, the face of Daniel and his three companions, appeared much fuller then the faces of others, to the great admiration of Malaſar, whereas he had given them onely pulſe and water. And God gave unto Daniel, beſides the knowledge and skill of all bookes and wiſdome, which was common to him and his three fellowes, Ananias, Azarias and Miſael, skill of interpreting all dreames; by helpe whereof, as I ſaid, he came into great favour with Nebuchadonozer and his heires: For when he was brought into the Palace, and the King had ſeen a dreame, in the ſecond yeare of his raigne, which no diviner or interpreter of dreames being made uſe of could interpret, but Daniel alone, he begun to be in very great requeſt. And what alike dreame this was, and upon what occaſion Daniel was conſulted, it will not be farre amiſſe to declare. In the ſecond yeare, as I ſaid, of his raigne, the King ſaw a dreame, wherewith he was exceedingly affrighted, but being ſlipt out, it could never afterwards come into his mind againe. Therefore having called together all the Magitians and diviners of his Kingdome, he bad them firſt tell the dreame which was quite gone, and afterwards interpret it. They be ſought the King, that he himſelfe would relate the dreame, which they would interpret. 97When the King began to preſſe them, propounding a condition, that unleſſe they could tell the dreame and interpret it, it ſhould come to paſſe, that both they ſhould be deſtroyed, and their houſes ſhould be ſequeſtred; but if they could tell and interpret it, they ſhould receive rewards and gifts, and great honours. Again, either they had adviſed or intreated the King, that he would tell his own dreame, and then afterwards they would interpret it, for no body could do what he demanded, but onely the gods, who converſe not among men. Whereupon the King being angry and furious, gave ſentence, and commanded Arioch the chiefe Marſhall, that the diviners and ſouth ſayers ſhould be put to death. And now they were ſlaine, and Daniel and his fellowes ſought for to be killed; when as he having underſtood that cruell buſſneſſe, went to the King, and beſought him that he would give him time for the matter that he enquired after. A time being allotted he went to his houſe, and acquainting his three fellowes with the matter, he beſought God, in common with them, that he would declare to him and them the myſterie, that they might not periſh with the Caldaeans. God heard them, and diſcovered the thing to Daniel by night, who, not forgetfull of his benefit, gave him thanks in theſe words. Praiſed be the name of God for ever, for wiſdome and ſtrength are his; he changeth times and ſeaſons, and removeth Kingdomes, and ſetteth them up; he giveth wiſdome to the wiſe, and knowledge unto them that underſtand diſcipline; he revealeth myſteries and hidden things, and knoweth thoſe things which are in darkneſſe, and the light remaineth with him. I praiſe thee and thank thee, O God of my fathers, becauſe thou haſt given me wiſdome and ſtrength, and haſt ſhewed me thoſe things, which we begged of thee; in as much, as thou haſt revealed unto us98 the Kings dreame: when he had given thanks to God, he went to Arioch, whom the King had commanded to kill the wiſe men, he intreateth him that he would not deſtroy the wiſe men, but bring him in unto the King, to whom he would both tell his dreame, and interpret it. He bringeth him in to the K, and tels him that he was there that would declare his dreame to him. And when the King demanded of him, whether, he could interpret the dreame unto him: then Daniel ſaid, the Magicians and South-ſayers could not declare the myſtery which he enquired after; and he profeſſed there was a God in Heaven, which revealed ſecrets, and diſcovered unto him, things that ſhould come to paſſe in the laſt times. Now the dreame which he had ſeen, was thus: he ſeemed to ſee a great ſtatue, which ſtood with a terrible look before him; his head was of gold, his Breaſt and armes of ſilver, his body and thighes of braſſe, his legs of Iron, and his feet partly Iron, partly clay He looked at it, till a ſtone was cut out of a mountaine without any hands or labour, which brake the feet of the Image; which when they were broken, the roſt of the body, was likewiſe throwne downe and broken into pieces; but the ſtone which had broken the Image, was turned into a very great mountain. And this was the interpretation of the dreame propounded and told, that he who excelled other Kings, and to whoſe dominion the God of Heaven had ſubjected all things, was that head of gold; that another King who being a little inferiour to him, ſhould afterwards ariſe, was the breaſt and armes of ſilver, that the bellie and thighes were a third King, that ſhould rule over all the world, and the Iron leggs a fourth King, which like Iron, ſhould bring under and ſubdue all things; that the difference of the feet in reſpect of the matter, did ſignifie an Empire which ſhould afterwards be divided,99 and that withall, the mixture of the matter did ſignifie, that it ſhould come to paſſe that they ſhould be mingled amongſt themſelves, but not agree, that that ſtone which ſeemed to break all in pieces, was a King which the God of Heaven would raiſe up in thoſe times, who ſhould neither be diſturbed nor driven out of his Kingdome, that it might be given to another, but that that King ſhould have an eternall and perpetuall Kingdome, and ſhould overcome all. The King, who underſtood and knew that his dreame was to told as he had ſeen, and rightly interpreted, when he had caſt himſelfe downe at Daniels feer, and worſhipped him, and commanded that ſacrifices with frankincenſe ſhould be offered to him, profeſſed that the God of Daniel was the God of gods, and the Lord of Kings, who revealed ſecrets. Hereupon, he ſet him, being rewarded with many great gilts and preſents, over all the Provinces of Babylon, and over all the Divines and South-ſayers, And at his intreatie, he gave Babylon to be governed by his three comparions. The ſame King afterwards ſaw a dreame, with which, though he was as much affrighted as with the former, yet he retained the forme and the manner of it in his memory And therefore having called unto him the Magicians and South-ſayers out of Babylon, he did not, as before, demand of them the manner of it, but onely the interpretation of it, when he had told it them. Now the dreame was thus: He thought he ſaw a very tall tree, whoſe top touched Heaven, and whoſe leaves were very faire, and fruite very much, on which all things lived; the beaſts dwelt under it, and birds ſate in the boughes of it; he ſeemed alſo to ſee a watchman, and a holy one, who comming downe from Heaven, commanded with a loud voice, that the tree with its branches ſhould be hewne downe, and the leaves ſhaken off, and the fruit ſcattered; the100 birds being made to fly away out of its branches, and the beaſts that dwelt under it; yet ſo, as that the ſtump of the roots of the tree ſhould remaine in the earth, which ſhould be bound with an Iron and braſſe band in the graſſe, and ſhould be wet with the heavenly dewe, and that he ſhould eat the graſſe like the beaſts, and his mans habit and ſenſe, ſhould be turned into a beaſts for ſeven years. He ſaid the watchmen had decreed thus, and the holy one had deſigned thus, that men might underſtand that God was high, who commanded men in Kingdome, and diſpoſed them to whomſoever he would. When the reſt could not interpret this dream, upon the hearing of it; at laſt they came to Daniel, whom as I ſaid a little before, he had ſet over the Magicians and South-ſayers. He being asked his opinion, at the firſt he begun ſilently with himſelfe, more heedfully to conſider the interpretation of the thing, and that with great perturbation of minde, becauſe of the event of the thing which was ſignified. At the laſt when the King had taken notice of that, (for there appeared in him, manifeſt tokens of aſtoniſhment) and had bidden him utter the interpretation of the dreame freely, then he wiſhing with a loud voice that the interpretation of that dreame might befall his enemies, ſo interpreted that dream, as he ſaid, that tall tree was the King himſelfe, who was ſo great and powerfull, that his greatneſſe reached to Heaven, and his power to the ends of the world; but he that was ſo great, ſhould in the time which God had appointed, be driven out of his Kingdome, and from the ſociety of men, and dwell amongſt the wild beaſts, and eat hay like an Oxe, and be wet with dew in the fields for ſeven yeares, till he ſhould underſtand that God is high, who ruleth the Kingdome of men, and giveth it to whomſoever he will. But yet that his Kingdome ſhould not be altogether101 taken from him, but reſtored, when he ſhould have acknowledged the power of God. After this he gave wife and profitable Counſell to the King, which if he would follow, he might avoid thoſe evils which he conceived by theſe things were like to befall him; for he perſwaded him that by relieving the poore he would make amends for his ſins; for perhaps God would be mercifull to his ſins. Now all thoſe things befell Nebuchadonoſor in the twelfth month after, when he bragged that Babylon was built by him only, and when the ſeven yeares were fulfilled, both his ſenſes were reſtored to him, and his Kingdome, and his glory and dignity was greater than it had been formerly. And then he was not unthankfull, but with many excellent words he thanked God, and profeſſed himſelfe to acknowledge his power; nor was he aſhamed to write a Letter to all people, wherein he both told his dreame, and how Daniel only gave the interpretation of it, and the event of his dreame ſo declared, as I have ſaid, and the reſtitution of his Kingdome at the laſt. All which things ought to be before every bodies eyes, but eſpecially Kings and great men, and thoſe that are eminent in power, left they ſhould attribute to themſelves thoſe things which they ought to aſcribe to God. When Nebuchadonoſor was dead, Balthaſar his ſon ſucceeded him in the Kingdome. He made a ſtately banquet to a thouſand chiefe men of his Kingdome, in which as every one was before another in yeares, ſo he dranke; and being overcome with wine, and drunke, he gave order, that the golden and ſilver Cups, which Nebuchadonoſor his Father had cauſed to be carried out of the Temple of Hieruſalem, ſhould be brought, that all his Gueſts might drinke in them. And now did he drinke, and amongſt his Cups, as he dranke, he praiſed his gods made of gold ſilver, braſs, and other matter, when behold on a ſudden he beheld102 fingers, like a mans, which writ upon the wall over againſt the Candleſtick in the very Palace of the King. The King being afrighted at the ſight of a thing ſo unuſuall and ſtrange, gives order, with a loud cry, that the magicians and ſouth-ſayers, ſhould be brought in as ſoone as might be: They being conſulted could neither read nor interpret that which was written, whereas the King promiſed ſuch a reward as this, that he that ſhould read and interpret it ſhould be clad in purple, ſhould weare a gold chaine about his neck, and have the third place in his Kingdome. Hereupon, not only the King conceived much griefe, but alſo the Princes; nor had that griefe and ſorrow been mitigated or laid aſide, unleſſe the Queen had adviſed the King that he ſhould be chearfull, ſaying, that he had Daniel, whom his Father Nebuchadonoſor had ſet over all the Magicians, becauſe he was very famous for Divining, having found him ſtill to be excellent in a matter of greater weight; when he, at the Kings commandement, was brought in, firſt, the King told him, that the Magicians could neither read nor explaine that which he ſaw written; and then mentioned what he had heard touching the commendation of his skill, and his fame for ſuch like things; which if they were true, and that he could read thoſe things which he ſaw, and could interpret them, he ſhould have the ſame reward, which, as I have ſaid, was offered to the Magicians. Daniel anſwered, that the King might take his gifts to himſelfe, or give them to another, for that he, without inviting by any reward, would interpret that which the writing had obſcurely ſignified, and therefore repeating the thing a little higher, as far as from Nebuchadonoſor the King his Father, he told, how he had received Kingdome, glory, and ſuch great Power from God, that becauſe of it all men ſtood in awe of him, and that he himſelfe advanced, and afflicted whom he liſted:103 but that he, becauſe he aſcribed all theſe things to himſelfe, and not to God, by Gods will was driven from his Kingdome, and caſt out of the ſociety of men, and was in the ſhape of a beaſt amongſt beaſts, untill he had acknowledged the power and majeſty of God. And that becauſe he his ſonne who knew all theſe things, had not humbled his heart, but had lift up his mind againſt God, the Ruler and Lord of heaven, drinking in his cups of gold & ſilver, and praying the gods of gold and ſilver, who doe not ſee, nor heare, nor perceive, ſlighting and deſpiſing God, in whoſe power, all that he had, eſtate, life and Kingdome were: God himſelfe had ſent one to write thoſe things. And that this was the meaning of thoſe three words which were written, God had numbred the years of his Kingdome, and he was weighed in a ballance, and his Kingdome divided, and given to the Medes and Perſians. And though this true interpretation of Daniel's was deſtructive to the King, yet the King gave him his reward at the ſame moment of time. And he was ſlaine that very night, and Darius the Mede enjoyed the Kingdome. This Darius had ſet over his Kingdome, an hundred and twenty governours, and over them three, and amongſt theſe Daniel, to whom, they were to give an account of what they did, that he might the more freely take his eaſe; and the King had ſo great an opinion of Daniels wiſdome, that he was reſolved to ſet him onely over the whole Realme, rather then the other governours, which they did apprehend, being angry and vexed, that they were put from their places, they began to take more ſtrict notice of him. When they could object nothing, as I have ſaid, touching his truſt, in diſcharging his office, and yet for all that, their envie would not be quiet, laying their plot together, they reſolved to bring him out of favour with the King, becauſe of his Religion, wherewith104 he worſhipped his God. Therefore going to the King, they perſwade him that he would make a decree unalterable, that if any one, ſhould aske any thing of God or man for thirty dayes together, except of him, he ſhould be throwne into the Lyons den; Darius made, confirmed, and writ the decree at their intreaty, yet for all that, Daniel ceaſed not to pray and worſhip God humbly three times every day, and that he did too with his windowes open; which when they by their diligent watching had found out, thinking they had got an opportunity to ſatisfie their envie, they returne to the King, they put him in mind of his decree, whereof when they obſerved that he was mindfull, as alſo of the puniſhment which he had reſolved againſt him, that ſhould violate it; then at laſt they made it appeare that Daniel had violated it by worſhipping of his God. The King, who as I have ſaid, made very great account of Daniel, at the firſt conceived much ſorrow in his mind at that report, afterwards he ſtrove by all means till the ſun-ſet, that he might deliver him from the puniſhment decreed; but when they alleadged the cuſtome of the Medes and Perſians, that no decree of the King could be altered, he prevailed nothing. And therefore at his bidding, they brought him, and caſt him into the den of Lyons Now the King commended him to his God, by whom he hoped he ſhould be freed, and that no wrong might be done him, he laid a great ſtone upon the dens mouth, which he ſealed with his owne ring, and with the rings of his Lords. And took on ſo heavily for the fall of ſuch a faithfull ſervant, that returning into his Palace, and for griefe going to bed ſupperleſſe, he could not reſt; but getting up very early in the morning, he ran haſtily to the place, and calling Daniel by his name, began to aske him, whether his God was able to deliver him or no? Daniel being ſafe and ſound, made anſwer105 out of the dungeon, that his God had ſent his Angel, who had ſo ſtopt the mouths of the Lyons, that they had done him no harm, becauſe he had found his actions honeſt, and moreover he ſaid, he had never done any hurt againſt him. Darius being very glad at Daniels welfare, commanded him to be brought forth, upon whom no hurt nor wound was found, to the great admiration of the King, and all men. But when his accuſers, and their children, and wives were at the Kings bidding caſt into the den to be puniſhed, they were in a moment of time devoured and eaten up by the Lyons. Darius the King, being moved with ſo admirable an accident, writ a letter to all Nations, which ſignified, that he had made a decree, that all his ſubjects ſhould feare and reverence the God of Daniel, becauſe he was the one, and the eternall God, whoſe Kingdome ſhould never be removed, and whoſe power was everlaſting, who gave ſalvation, and did wonderfull works, both in Heaven and in earth, and had freed Daniel from the Lyons den. I will relate alſo, another accident of the like kinde, and no leſſe wonderfull. When**P A R. Aſtyages the King was dead, Cyrus the Perſian had got his Kingdome, with whom there was none more familiar, none more dear, and none in greater honour and eſteem then Daniel. He every day did worſhip to the image of the Babylonians, Bel by name, to which every day twelve great meaſures of fine flower, in ſeventie and two ſextaries forty Sheep, and ſix veſſels of wine were given as though it had taken and devoured them all; but Daniel worſhipped God; which when the King had obſerved, he began to aske him, why he did not worſhip Bel, he made anſwer, that Images made by the hand and work of men, were not to be worſhipped, but the living God, who had made Heaven and earth; when the King againe began to aske him, whether he did106 not think Bel was alive, whom he ſaw to eate and drink ſo much. Daniel ſmiling at this, adviſed the King that he would not continue longer in an errour as to think that that did live, and eat, which within was made of clay, and without of braſſe. Whereupon Cyrus being moved with anger, ſent for the ſeventy Prieſts of Bel, whom he threatned to ſlay, unleſſe they did ſhow who did eat and drink thoſe things which were every day ſet before Bel, but if they could make it appeare that it was Bel, Daniel ſhould die, for he had ſpoken againſt Bel: Daniel liketh the motion, he commeth into the Temple with the King; the Prieſts likewiſe embracing the motion, adviſe the King, (that the thing might be more openly manifeſt) that he would ſet on meat and drinke, ſhut the door, and ſcale it with his ring, and go in the next day, and try the matter: that when he had obſerved and found out the truth, either they or Daniel might be put to death. Now there was a table in the Temple, upon which all thoſe things were ſet, and under it the Prieſts had made certaine paſſages under the ground, by which they entring by night with their wives and children, devouted all as they uſed to doe: which when Daniel knew, before the doores were ſhut, he ſcattered aſhes which his ſervants brought him, in the Kings preſence, that their knavery might be found out. And in the morning very early, he followed the King into the Temple, to find out the truth; The King who was ignorant of the Prieſts couſenage, after the door was opened, when he ſaw the table empty before him, c•yed out, that Bel was a great god, and that he had no deceit or guile in him, Daniel, who as I ſaid, knew their knaverie, ſmiled, and held back the King as he was going in, and willed him to minde whoſe foot ſtops thoſe were, which he ſaw ſet in the aſhes, Cyrus made anſwer, that they were the prints of men, women and childrens107 feet. The Prieſts with their wives and children, were ſent for by the Kings order, who for anger could ſcarce hold his hands; they diſcover the paſſages by which comming in the night time they uſed to take away the meates and drinkes, and then at laſt, according to the Kings motion, which as I ſaid they had accepted, they were put to death. Daniel deſtroyed Bel, being given into his power, and his Temple. There was in that place alſo a dragon, of a wonderfull bigneſſe, which the Babylonians worſhipped. Now Cyrus, becauſe he was alive, and was worſhipped as a God, thought he had found a reaſon why Daniel moſt needs worſhip him, as though he had ſaid he would not worſhip Bel, onely for this reaſon, becauſe he was not alive. Therefore meeting with him, he objected that he had no reaſon now, why he ſhould not worſhip the Dragon which was alive: he made anſwer that he worſhipped his owne God which was alive, but that the Dragon was not a god, whom he that was a man, if he might have leave given him, could kill without a ſword. After the King had given him leave, he boiled pitch, and fat, and haire together, and cramb'd into the mouth of the Dragon, with which he was preſently burſt in ſunder, and then he ſmilingly ſaid to the Babylonians, that that was the god which they worſhipped. The Babylonians being almoſt madded with this matter, all cryed out that the King was become a Jew, becauſe he had deſtroyed Bel, and killed the Dragon, and put the Prieſts to death. With theſe words, they one ſtir up another, and goe to the King, whom, having declared the hainouſneſſe of the matter, they threaten with the deſtruction of himſelfe and family, unleſſe he delivered Daniel unto them. The King being enforced with their threatnings, gave Daniel to their will, whom they throw into the Lyons den. He was there five dayes, in which they gave nothing to the ſeven Lyons,108 to the intent, he might be the more greedily devoured by them, whereas aforetime, two carkaſſes and two ſheep, were given them dayly. There was then, one Habakkuk a Prophet in Judaen, who carried pottage that he had made, with bread ſopt in them, into the countrie to the reapers, and an Angell of God diſcovering himſelfe unto him, bad him to carry the dinner which he had to Babylon, to Daniel, who was in the Lyons den, he anſwered that he never ſaw Babylon, nor knew the Lyons den. But the Angel taking hold of the haire of his head, carried him to Babylon, and ſet him downe by the den, Habakkuk called Daniel thence by name, and willed him to take the dinner which God had ſent him; Daniel when he had given thankes for Gods ſo great favour towards him, eat; on the ſeventh day, the King came to the den, to lament Daniel, whom, when he ſaw ſitting there without the leaſt hurt, amongſt the Lyons, he cryed our with a loud voyce, great art thou, O Lord God of Daniel. And when he was drawne forth, he threw all them together into the den, who had ſought his deſtruction, and they were ſuddenly devoured by the Lyons. By theſe two gallant acts, he preſerved himſelfe, and his owne life, maintaining the worſhip and ſervice of the true and living God. But in that which followeth, he defended his Neighbour from an unjuſt death. There dwelt a certain man at Babylon, one Joacim by name, and he had taken a wife, whoſe name was Suſanna, the daughter of Helcias, a handſome woman, and that which is more to be valued, a woman that feared and ſerved God. For her Parents being juſt and good perſons, had brought her up in the Law of Moſes. Amongſt her vertues, her chaſtitie was eſpecially eminent, which is ſeldome found joyned with bodily beauty, nor could ſhee ever be brought by any diſgrace offered her, or by death ordained according to a Law, to ſuffer her ſelfe to109 be defiled; for whereas her husband was a rich man, and had an Orchard next his houſe, into which ſhe uſed often to goe privately, without any body by, to waſh her ſelfe, and two elders who were made judges, that came often to Joacims houſe, had obſerved her in the garden, and at laſt, having got an opportunity to ſatisfie their luſt, as they thought, were gotten alone to her by her ſelfe, and firſt, with many allurements had attempted her chaſtity, and afterwards thought that they would bring her to it, when ſhe utterly denyed that ſhe had ever been defiled, it they ſhould threaten her, that they would object againſt her, how ſhe had uſed to lye with young men; which by the Law was a fault that deſerved death; ſhee remained conſtant in her purpoſe and reſolution, once undertaken to maintaine her chaſtity. For being brought to that ſtrait, that ſhee ſhould either offend God by loſing her honeſty, it ſhee ſhould yield her ſelfe to be defiled, or be put to death according to the Law, by the witneſſe of them two, if ſhee ſhould withſtand their luſt, and keep her honeſty; ſhee choſe rather to fall into their hands, that is, to hazard the loſſe of this life, retaining and keeping her honeſty, then having loſt it, und ſaving her life, to offend the will of God. Thereupon ſhe began to cry out with aloud voice, and ſo did the Elders. The ſervants hearing their miſtreſſes ſpeech, ran to her by the back door, and when they heard the Elders affirme that they had taken her in Adultery, becauſe they had never heard any ſuch thing concerning her; they did not onely wonder, but alſo bluſh at it: That I may not be long upon the matter; the next day, Suſanna is accuſed, and upon their teſtimony is condemned. She who now conceived, there was no helpe for her in man, beſought God, in theſe words, that he would take ſome courſe for her: O eternall God, who knoweſt110 the devices of the heart, and knoweſt all things before they come to paſſe; thou knoweſt that their witneſſe is falſe againſt me, and yet am I violently corried to be put to death, unleſſe thou beeſt a defender of mine innocency. God heard her, having raiſed up his ſpirit in Daniel, who was but then a child, who when ſhe was brought to be put to death, cried out, firſt, in the multitude, that he had no hand in that fault, by which the blood of innocent Suſanna was to be ſhed; and after, when the people asked what he ſaid, he anſwered, that their teſtimony againſt her was falſe, and therefore, the Judges ſhould goe again to judgement; when the Judges giving credit to him, were about to take better cogniſance againe of the matter, and had willed him, that he would come and ſit with them, he judged it fitting that thoſe two witneſſes ſhould be parted. He asked them ſeverally after they were parted, under what tree they ſaw the young man commit whoredome with Suſanna. And when they both had not named the ſame, but a ſeverall tree, the thing being found out, all that were there ſhouted and praiſed God, who ſaved them that hoped in him. Hereupon according to the Law, thoſe two I Iders were puniſhed with death. By which Iudgement, Daniel afterwards obtained great renowne and authority amongſt the people. God told him many things, by Gabriel the Angel, concerning the Kings of Perſia-Greece and Egypt; alſo concerning the Kingdome of Chriſt, the reſtitution of Jeruſalem, and the bringing back of the Jewes, which are ſet downe in the booke, which by his name is reckoned amongſt thoſe of the Bible. He died at Babylon, and was buried in the Kings Cave, as Epiphanius writeth, who ſaith alſo, that his ſepulchre in his time, was very well knowne to all.
HAbbakkuk the Prophet was of the Country of Bezzocherene, of the Tribe of Simeon, as Epiphanius ſaith, and he fled, having left his Country, into Oſtracina, a country of the Iſmaelites, when he heard that Nebuchadonoſor came with a mighty Army to deſtroy the City Hieruſalem. There he dwelt untill he was certified that the Chaldees, having taken and demoliſhed the City, were returned with ſpoiles and poiſoners into their Country, and the reſt of the Jews, amongſt whom was Hieremias and Baruch, were gone to dwell in Egypt, as I have expreſt in their life; for than he returned into his Country. After his returne, in what yeare it is uncertaine, he had ſown ſome Barly, and when the harveſt came had let it out to reapers to be cut down and bound up in ſheaves: And when he carried them their Dinner, an Angell of God appearing unto him, bad him carry it to Daniel, who was in the Lions Den in Babylon: He made anſwer to the Angell, that he had never ſeen Babylon, and that he did not know the Den; whereupon he carried him by the haire of his head and ſet him by the mouth of the Den, calling Daniel by name from the mouth of the Den, he told him of the Dinner that God ſent him; whereupon Daniel bleſſing God, who was not unmindfull of them that truſted in him, and having given him thankes for that benefit, had taken the pottage and the bread ſopt in it out of Habbakkuks hand;112 the Angel of God in a moment of time ſet him againe in the ſame place. There be ſome that affirme, Epiphanius for one, that he, who knew that thing would be ſo, before he was carried thither, did tell his ſervants aforehand, that he ſhould go a great way off, and come againe preſently; but if he ſhould be too long away they ſhould get the reapers ſome meat, and that he came againe that very day, and came in amongſt the Reapers juſt as they were at their ſupper. In the holy Bible there is reckoned a very little book intituled by his name. In the beginning of the book he expoſtulates with God more earneſtly why the wicked ſhould overcome and afflict the Godly, but after God had foretold of the comming of Chriſt, who ſhould free and preſerve the good, he became more patient, and concludes with prayers, which do ſhew the vertue and power of Chriſt; He died in Judaea two yeares before the Jewes were brought back from Caldaea the fifteenth of January, as Epiphanius ſaith, and his body by Gods diſcovery was found when Arcadius was Emperour.
SOphonias the Prophet, was the ſon of Cuſhi, of the Tribe of Simeon. He propheſied what is written in the book of holy Scripture, which is called by his name, when Joſias the ſon of Amon was King of Judah. Firſt, he terrifieth, and afterwards comforreth; he foretelleth the Captivity of the Jews for the wickedneſſes113 which he reckons up, firſt of all, and then of the Princes and Judges, and for terrors ſake, he cals the day by ſuch names, as uſe to ſtrike terror into men. He foretels alſo, the deſtruction of many Nations; as of the Ethiopians, Aſſyrians, Moabites, and Philiſtines. In the latter end of his book, he treats of the comming and reſurrection of Chriſt, and the converſion of the Centiles unto him. He dyed, and was buried alone in his owne country, as Epiphanius ſaith.
AGgaeus at Gods Commandement, underwent he duty of a Prophet, when he was but a very young man, in the ſecond yeare of Darius Hyſtaspes, firſt unto Zorobabell, the ſonne of Salathiel, and Jeſus the ſonne Joſedec the Prieſt, and afterwards unto the Prieſts. The occaſion of his propheſie, was this; When in the firſt yeare of King Cyrus, the people of the Jewes who were at his Command, brought back againe to Hieruſalem, to build the Temple of God, ſaid, that the time of building was not yet come, God ſent Aggaeus to tell Zorobabell the governour, and Jeſus the ſonne of Jozedec, that the people ſpake falſely, that the time of building Gods houſe was not yet come, ſeeing it was come, and that for that reaſon, becauſe the building was omitted; what they had ſowne in great abundance; had afforded ſlender profit, the raine being withheld from it. And that therefore, they ſhould diligently begin and diſpatch the work. 114Theſe two men liked well of this word of Aggaeus, or rather of God, and by their meanes all the people. And when the work was begun, in the twentie fourth day of the ſixth month, of that ſame yeare, hee was againe ſent to theſe two, whom I ſpoke of, and to the reſt of the people. Firſt to exhort theſe two to goe on, becauſe God would helpe them, and then to tell them all, that that new Temple ſhould exceed the old one in glory, becauſe of Gods comming, which was at hand. In the twenty fourth day of the ninth month, he was ſent again to tell them, having wreſted a confeſſion from the Prieſts, by a ſimile and an induction, that thoſe gifts were not very welcome and acceptable, which they brought to God in the Temple, and that the worke of laying the foundation of the Temple, was ſo pleaſing to him, that for the future, he would increaſe their come. Being ſent againe the ſame day, under the name of Zorobabell, he foretold the comming and glory of Chriſt. This Aggaeus, at Gods bidding, did not onely tell Zorobabel and Jeſus the Prieſt, that the time of building the Temple was come, but alſo when they believed him, he helped them in finiſhing the worke, not onely as a workeman, but alſo by a new kinde of ſinging, for there he and Zacharias the Prophet are ſaid to have firſt ſung an Hallelujah, which being an Hebrew word ſignifieth the ſame that praiſe yee the Lord. Therefore the hymne and praiſe of Aggaeus and Zacharias is called Hallelujah, he died at that ſame place, and was buried with honour by the Sepulchres of the Prieſts.
ZAcharias the Prophet, was the ſonne of Barachias, who was the ſonne of Addon. He began to propheſie the ſame yeare that Aggaeus, that is, in the ſecond yeare of Darius the King, but in the eighth month, whereas he beganne the firſt day of the ſixth month; But he propheſied longer then he, and to more. For he performed the Office of a Prophet, in the fourth year of Darius, and the booke that is intituled by his name & reckoned amongſt Scripture, containeth many more verſes. In the beginning of the book, at Gods bidding, he chargeth the Iewes, who were newly returned out of Babylon, that they would return to him, and ſo at laſt he would return to them, and that they would not live as their forefathers had done, who had contemned the Command of the former Prophets, who perſwaded them from their wickedneſſe to an holy courſe of life; that they would not lie, but ſpeak the truth to their neighbours; that they would judge truly, and friendly; that they would not deviſe evill in their mind, againſt their neighbour; that they would not love a falſe oath, foraſmuch as theſe were the things which God hated. Theſe things if they would doe, that they ſhould receive all things that they had ſowne with increaſe and aboundance. He foretold the comming of Chriſt to Hieruſalem upon a ſhee Aſſe, and the price of his betraying. God ſhewed him Jeſus the ſonne of116 Joſedec the high Prieſt, ſtanding before his Angell, and Sathan ſtanding at his right hand to withſtand him: whom when God had rebuked, he ſignified by the Angell, that his ſins were pardoned by the change of his apparell, and that he ſhould become a judge if he would obſerve his Commandements. In the fourth yeare of Darius, in the fourth day of the month, that is of November, ſome, amongſt whom were Saraſar and Regemmelech, had ſent to Hieruſalem to aske the Prieſts and Prophets, whether they ſhould weep and faſt in the fifth month for the time to come, as they had done already in former times, and for many yeares. Now God bad Zacharias, being inſpired and moved with a prophetick ſpirit, to aske of the people of the Country, and of the Prieſts, whether they had faſted to God, theſe ſeventy yeares, in which they had been out of their land, when they kept a faſt the fifth and ninth month, or when they eat and drank to him, God declaring by theſe words, that their faſtings, dinners, & ſuppers, were not acceptable to him, becauſe they were not joyned with works of bountie and mercy, as he had wiſhed them by former Prophets, and therefore it was come to paſſe, that he being moved againſt them, had ſcattered them abroad into all countries. He propheſieth alſo many other things, which are beſides my preſent purpoſe. he foretold alſo to Joſedec, as Epiphanius ſaith, that he ſhould have a ſonne that ſhould ſerve as a Prieſt in the Temple of God, and to Salathiell, how he ſhould have Zorobabel. There are ſome, as Hierome ſaith, that would have this to be the Zacharias, whom Chriſt affirmeth in Mathew, to have been ſlaine betwixt the Temple and the Altar. But Epiphanius referreth this to Zacharias, the father of John the Baptiſt in his life, and writeth how that this man being very aged, died in Judaea, and was buried neer Aggaeus the Prophet.
ESdras the Prophet, and ſcribe of the Tribe of Levi, was the ſonne of Saraias. He, as himſelfe ſaith, was a Captive, when Artaxerxes was King of Babylon, and he beganne to propheſie, in the thirtieth yeare, almoſt after Jeruſalem was deſtroyed. He maketh mention in his book, of the propheſying of Malachias the Prophet, who nevertheleſſe is ſaid to be born after the people were brought back againe from captivity; And therefore he muſt be conceived to have foretold this, as being moved with a prophetick ſpirit. But becauſe we write the life and acts of Eſdras, we muſt keep the order of the times, as long as we can, in ſetting them downe. In the firſt year of Cyrus King of the Perſians, in which the ſeventy yeares of the captivity foretold by Hieremiah were fulfilled, by his grant this Eſdras went to Hieruſalem to build the Temple with Zorobabel the governour, and Jeſus the ſonne of Joſedeck, and others, that had a minde to goe after them; but how long he was there, it is uncertaine. For he came afterwards againe to Babylon, and in the ſeventh yeare of Artaxerxes, he returned thence to Hieruſalem by his grant, with many others, and ſo, as that when they ſet out from Babylon, the firſt day of the firſt month, they came to Hieruſalem, the firſt day of the fifth month. Which journy and returne of his, why, and how it befell, or was procured, becauſe it pertaines to118 his exceeding commendation, I have thought meet to be related. The work of the Temple of Iieruſalem, which was begun by the edict of Cyrus had been intermitted by the hatred & envy of the enemies of Ieruſalem, and compleated in the ſixth yeare of Darius, and the third day of the twelfth month. And in the ſeventh yeare of Artaxerxes the ſonne of Darius, ſeeing he by Gods bleſſings, was in great favour with the King, both becauſe of his great vertues, with which he was endowed, and alſo becauſe he knew him to be a ſcribe very skilfull in the Law of God; hee not onely willingly granted his petition, that he might goe to Hieruſalem with his country men, that had a mind to explain the law, but alſo he gave him a Patent, whereby it may eaſily be conceived how gratious he was with him: Now the Copy of the Patent is thus; Artaxerxees King of Kings, to Eſdras the Prieſt, aſcribe exceeding skilfull of the law of the God of Heaven, greeting. I have made a decree, that he that will of the people of Iſrael, the Prieſts and Levites may goe with thee to Hieruſalem out of my Kingdome, for thou art ſent by me, according to the advice and judgement of my ſeven Councellors, that thou maieſt teach and explaine in Judaea and Hieruſalem, the law of thy God which thou underſtandeſt, and propound it to all, and maieſt carry the Gold and ſilver which I and my Councellers have of our ſelves, and of our owne accord, offered unto the God of Iſrael, whoſe Temple is at Hieruſalem. And if the people which is in the country, will give gold and ſilver, I give thee leave to receive it all, and buy with it Calves, ramms, lambs, and other neceſſary ſacrifices which thou maieſt offer in the Temple of thy God; and if there be any ſilver or gold left, that ye may diſpoſe of it as it liketh thee or thy people, according to the will of God. The veſſels alſo which are delivered thee to doe ſacrifice in the Temple of thy God, doe119 thou there look to, that they may be ready at hād. But if thou want any thing beſides, I would that thou require of my Rulers, whom I have ſet over my Treaſurie beyond the river; for this I have given them charge of in thy decree, leſt perhaps thy God ſhould be angry at me and my children, and alſo that they that attend Gods ſervice, may be altogether free. Let it be alſo lawfull for thee to appoint ſome puniſhment, either of baniſhment, or death, or priſon, or fine. Eſdras having received this Patent, after he had thanked the King in preſence, gave thanks alſo to God by himſelfe, becauſe he had inclined the Kings mind, to honour and beautifie his Temple, and had cauſed according to his goodneſs towards him, that he ſhould get favor with the King and his Councellors and Princes for the matter. According to this decree, in the firſt day of the firſt month, in the ſeventh yeare, when Artaxerxes was King, Eſdras going from Babylon, called together a great multitude of his country-men, neer a river which fals into the river Ahava. Having tarried with them there three dayes, when he found no Levites whom he ſought for amongſt the People and Prieſts, he ſent eleven Princes and diſcreet men to Eddo, and his brethren, who having receiued their errand came thither. And when he had appointed a faſt unto all at Ahava, that they might pray to God, that he would grant them a proſperous journy (for he durſt not deſire of the King a foot-company, or horſe, that might give ſafe conduct to them all, but he had ſaid Gods protection would not faile him and his people) he ſet out thence on the twelfth day. That which he and the reſt had deſired of God, that they might have a proſperous journy, ſo fell out accordingly, as that when on the firſt day of the fifth month, they came at length to Hieruſalem, they felt no harm at all, nor were they troubled with the treacheries or miſchievous120 attempts of their enemies. When he was come to Hieruſalem, on the fourth day he took order that every thing ſhould be done according to the Kings decree. He alſo a while after, performed the duty of a good and wiſe leader; many had contracted Wedlock with ſtrangers, contrary to Gods command and law. Which when the Princes had told Eſdras, he ſate ſorrowfull before the Temple with his garment and coat rent, and the haire of his head and beard pulled off, and remained in that look and habit, till the ſacrifice which was offered at even, when all were come unto him that feared and worſhipped God, becauſe of the tranſgreſſion and wickedneſſe of the reſt. After he ſtood up in that holy aſſembly, and then afterwards againe, kneeling upon his knees, hanging downe his countenance, and ſpreading his hands abroad, he profeſſed unto God that he was aſhamed to lift up his face towards him, becauſe the wickedneſs of his fore-fathers, and the people that then were, was infinite in number and weight, and that for their ſakes they were rightly given up to the will of the Nations: Whilſt Eſdras confeſſed theſe, and many other things to God in prayer, there came together a great company of men women and children weeping, amongſt theſe S•chenias, one for all ſpake unto Eſdras, that he and all the reſt had broken the Law of God, and had taken ſtrange wives; but if their repentance might be accepted, that he and they would make a covenant with God, wherein they would promiſe, that they would put away thoſe wives and the children that were born of them, according as God ſhould adviſe, and they that devoutly worſhipped him, that they might all obey the Law; and that therefore he ſhould ſtand up, whoſe part it was to determine about the buſineſſe. As ſoon as he ſtood up, he made the Prieſts and chiefe Levites, and all Iſraell, ſweare and bind themſelves by an oath, that121 they would doe according to Zecheniah's words. When they had ſworne, he neither eat nor drank, before he had given command by all their conſents, than within three dayes, all of the Tribe of Judah and Benjamin ſhould meet together at Hieruſalem, as the Princes and Elders had determined, and the loſing their eſtates, and the caſting of them out from the congregation of the people of God, ſhould be the penalty to them that did not come at the day. The third day fell upon the twentieth of the ninth month of that ſame yeare, the day on which as it was ordered under a penalty, they met at Hieruſalem. When they were all ſet in the court of the Temple, Eſdras ſtood up and told them, as they trembled for their wickedneſſe, what a great ſin they had committed, in that they had taken ſtrange wives, yet nevertheleſſe they ſhould receive pardon from God, if they would put away thoſe wives, and ſeparate and part themſelves from thoſe Nations. They all ſaid with a loud voyce that they would doe ſo; but becauſe they knew that the multitude was very great, and that it was not a buſineſſe of one day, eſpecially ſeeing the raine haſtened them away, they intreated him that the chiefe men might be prickt out, who with the Elders, on ſet dayes, might determine concerning them that were called. When this liked them, after he had ſent them away, he began to ſit in a place appointed with the Judges that were choſen on the firſt day of the tenth month, that they might enquire after the matter, and they uſed ſuch diligence therein, that upon the firſt day of the firſt month, the buſineſſe was done and ended. Thus when all were purified, he betooke himſelfe afterwards at the deſire of them all, to rehearſe the Law of God. That was done in the ſeventh month, that is, in September, which amongſt the Jewes was almoſt all dedicated to Gods worſhip and ſervice, by reaſon of ſo122 many holy-dayes. And therefore, on the firſt day of that month, when an infinite number of men and women were come together out of the Cities and villages of both Tribes, that is, Iudah and Benjamin, to the open place which joyned to the water-gate: Eſdras at the intreaty of them all, ſtanding from morning till no one upon a Pulpit which was made to that end, after ſilence was made, recited unto them the Law of Moſes out of a writing. When he read the Law with a loud voice, ſo as all might heare, they all wept. Which Eſdras perceiving, he bad them not to weep, becauſe that day was conſecrated to God, and therefore they ſhould goe and take their meat with gladneſſe. On the next day, the chiefe men of the families of all the people, the Prieſts and Levites comming to him, intreated him, that he would interpret the words of the Law to them and others, and becauſe they had read it written, how that God commanded Moſes that the People of Iſrael on the feaſt of Tabernacles, which laſted ſeven dayes, ſhould make them booths of twigs and boughs of trees, in which they dwelt, they were made at his bidding, and then afterwards, every day for 7 dayes together, he read and expounded unto them the words of the Law. At which time he made the titles to the Pſalms of David, which were read, and which they were without till then. Now the feaſt of Tabernacles, was kept from the fifteenth day of September, to the two and twentieth, and the eight day was holy, which being ſpent in reading and interpreting the Law, as I have ſaid, they met altogether on the foure and twentieth, keeping a faſt, and covered with ſackcloth and aſhes, and hanging downe their heads, they confeſſed their ſins with teares, and put away their ſtrange wives. Eſdras gave praiſe and thanks to God at large, and declared his benefits toward his people, and rehearſed the wickedneſſe of their fore-fathers, and of them123 that then were, for whoſe ſake, God alwayes had puniſhed his people, though not ſo much as he might. Laſtly, at his exhortation, they made a covenant with God, wherein they promiſed, that they would keep his Law, and the moſt of them ſealed it. He propheſied, as I ſaid, at Babylon, in the thirtieth yeare after Hieruſalem was deſtroyed, and he ſaw many dreames, and had obſcure viſions preſented to him, which Uriel the Angel of God explained, when he wiſht for and deſired their interpretation. Now when theſe ſo many and excellent things were done and paſt, he died at Hieruſalem.
MAlachias the Prophet, was of the Tribe of Zabulon, he was borne after the Peoples returne from Babylon, and was the laſt that propheſied. Epiphanius writeth that he lived well and honeſtly from a child, and becauſe the people reſpected him for his piety and clemency, that therefore they called him Malachias, that is, the Angell. He foretold many things touching the expiation of Chriſt. He ſmartly rebuked the Jewiſh Prieſts, becauſe they did honour God, and becauſe they offered him baſe Sacrifices, which being rejected, he foretelleth, how the ſacrifices of the Gentiles ſhould be accepted by God. The ſame Epiphanius hath written, that he died when he was but very young. He died on the fifteenth of May.
Books printed or ſold by William Hope, at the Signe of the Blew Anchor on the North ſide of the Royall Exchange.
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